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NOV  14  1997 


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/£53 


PRIVATE  LYBRPIp 
OF 


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NOTES 


TWENTY-FIVE 


AS   RECEIVED   AND   TAUGHT  BY 


METHODISTS  IN  THE  UNITED  STATES; 


THE    DOCTRINES    ARE     CAREFULLY  *  CONSIDERED,  AND 

sarruUTED  bv  the  testimony  of  the 

HOLY  SCRIPTURES. 


B  V  RET.  A.  A.  .u  rn: SOX,  in.  D. 


"  For  I  give  you  good  doctrine." — Solomon 

"He  not  carried  about  with  divers  and  strange  doctrines."— St.  Pita. 
"That  which  the  holy  Scriptures  hath  not  said,  how  can  we  receive  it?" 

St.  Cyril. 


CI  NCI  X  X  A  T  1 


Logical 


Entered  according  to  Act  of  Congress,  in  the  year  1853. 
BY  A.  A.  J I  MESON, 
[n  the  Clerk's  Office  of  the  District  Court  of  the  United  States, 
for  the  District  of  Ohio. 


REV.  D.  B.  DORS EY,  M.  D. 

MY  MEDICAL  rRECEPTOil, 

AND  TO 

REV.  JAMES  a  SANS9M  AND  CHAS,  SL  CUMMINS,  ESu, 

UT  FAITHFUL  FRIE.VDS, 
This  Book  is 

llcrn  ttcspcctfhlln  Oebicatc*, 

AS  A 

TESTIMONIAL  OF  H1GIIEST  REOARDS  FOR  THEIR  MANY  VIRTUES, 
B  T 

THE  AUTHOR. 


PREFACE. 


In  a  little  over  one  hundred  years  the  "  Methodist  So- 
ciety," organized  by  Mr.  Wesley,  in  London,  in  1739, 
has  increased  to  the  astonishing  number  of  two  million 
ninety-three  thousand  nine  hundred  and  thirty.  This 
number  includes  the  present  ministry  and  membership  of 
Methodism,  in  its  several  grand  divisions,  both  in  Europe 
and  America,  and  in  the  Provinces,  as  well  as  her  minis- 
try and  membership  in  her  several  foreign  mission  stations. 

In  the  United  States  this  great  Christian  community 
is  divided  as  follows: — Methodist  Episcopal  Church 
seven  hundred  and  twenty-three  thousand  six  hundred 
and  sixty-four;  Methodist  Protestant  Church,  sixty-five 
thousand  and  fifty-three ;  Methodist  Episcopal  Church 
South,  five  hundred  and  sixteen  thousand  six  hundred 
and  one ;  making  in  all  an  aggregate  Membership  of  thir- 
teen hundred  and  five  thousand,  three  hundred  and  eigh- 
teen. With  these  facts  before  us,  we  may  say  with  the 
Psalmist,  "  God  has  prepared  room  for  this  vine,  and 
caused  it  to  take  deep  root.  The  hills  are  covered  witli 
the  shadow  of  it,  and  the  boughs  thereof  are  like  the 
goodly  cedars.  She  sent  out  her  boughs  unto  the  sea, 
and  her  branches  unto  the  river."  These  words  ap.ly 
express  the  wonderful  effects  which  have  followed  the 
meeting  of  the  "eight  or  ten  persons,"  with  Mr.  Weshv, 
in  London.  If  we  inquire  for  the  visible  bond  of  union 
in  this  immense  "Society,"  which  has  long  since  resolved 
itself  into  a  distinct  and  independent  church  organization, 
it  will  not  be  found  in  her  ecclesiastical  polity,  but  in  her 
duct r it  es.  Every  branch  of  this  rapidly  increasing  com- 
munity subscribes  to,  and  believes  in  the  doctrines  of  the 
Twenty  Five  Articles  of  Religion.  These  articles  were 
extracted,  by  Mr.  Wesley,  from  the  Thirty -nine  Articles 

V 


VI 


PREFACE 


of  the  Church  of  England.  These  Articles  were 
first  drawn  up  and  adopted,  as  symbols  of  a  Protestant 
faith,  during  the  reign  of  Edward  VI,  in  1552.  Queen 
Mary,  in  the  succeeding  reign,  had  them  repealed,  in 
order  to  give  place  to  the  restoration  of  the  Papacy  in 
England.  Mary  was  succeeded  by  Elizabeth,  whose 
reign  was  distinguished  by  zealous  efforts  to  restore  Pro- 
icstanism.  In  the  beginning  of  her  reign  the  present 
Articles  of  the  Anglican  Church  were  again  adopted, 
being  reduced  from  the  original  forty-two  of  Edward 
VI,  to  the  present  thirty-nine.  They  were  printed  for 
the  first  time,  in  1663.  This  embraces  an  outline  history 
of  all  the  Articles  of  Religion,  as  received  by  Methodists, 
except  the  twenty-third  article.  This  article  was  drawn 
up  in  1784,  for  the  benefit  of  Methodists  in  the  United 
Spates,  and  was  inserted  among  the  other  Articles  of 
Religion,  in  1786.  These  Articles  as  they  come  to  us,  in 
their  abridged  and  amended  form,  mark  out  the  Scrip- 
tural landmarks  of  doctrine  and  duty,  and  show  very 
conclusively  the  position  of  the  church  with  regard  to  the 
claims  of  the  Bible,  and  the  extirpation  of  heresy.  And 
although  these  articles  were  arranged  in  opposition  to 
errors  that  existed  when  they  were  adopted,  they  are 
still  as  relevant  and  important  as  they  were  then,  because 
the  same  errors  still  exist,  though  some  of  them  have 
assumed  different  forms  and  different  names.  This  is  a 
strong  reason  why  every  member  of  the  church,  next  to 
the  Holy  Scriptures,  should  make  himself  thoroughly  ac- 
quainted with  the  Articles  of  Religion,  of  the  church  to 
which  lie  belongs,  and  be  able  at  all  times  to  defend  them 
against  the  encroachments  of  error. 

The  doctrines  of  these  Articles  are  from  God,  and 
while  we  must  feel  greatly  humbled  by  the  repeated 
contentions  about  polity  and  usages,  and  the  continued 
unwillingness,  upon  the  part  of  some,  to  meet  the  claims 
of  "times  and  men's  manners,"  we  rejoice,  that  no  strife 
has  arisen  in  our  church  about  doctrines.  These  are 
immutable  because  they  are  clearly  taught  in  the  Scrip- 
tures ,  and  because  they  are  a  just  exposition  of  the 
method  of  Redemption.  True,  these  doctrines  have  their 
enemies  because  of  their  supposed  peculiarity,  both  in  the 

V 


PREFACE. 


scoffs  of  infidelity  and  the  sweeping  charges  of  some  pro- 
fessed Christians.  But  whatever  may  be  the  designs  of 
these  enemies,  and  whatever  may  be  the  means  they  are 
fond  of  employing  to  accomplish  these  designs,  certain  it 
is  that  in  e\  cry  fair  contest  they  are  compelled  to  yield. 

It  may  be  admitted,  however,  that  the  style  in  which 
these  Articles  of  Religion  are  written,  is  somewhat  ob- 
scure, and  the  manner  in  which  the  doctrines  are  pre- 
sented in  some  of  them,  may  be  considered  objectionable, 
especially  in  this  age  of  so  great  beauty  in  theological 
language,  and  so  much  consecutiveness  in  doctrinal  state- 
ments; but  against  the  doctrines  they  contain,  objections 
have  never  been  successful. 

The  success  with  which  the  preaching  of  these  doc- 
trines has  ever  been  attended  in  the  up-building  of  Christ's 
kingdom  in  all  countries,  proves  that  the  Holy  Spirit 
sanctions  them,  and  that  the  seal  of  God  is  upon  them. 
Other  Articles  might  have  been  added,  so  as  to  make  a 
more  complete  theological  system,  and  which  might 
include  other  important  doctrines  of  the  Scriptures,  which 
are  in  opposition  to  some  modern  corruptions  of  Bible 
doctrines,  as  the  denial  of  future  and  eternal  punishment , 
and  the  divine  obligations  of  the  Sabbath.  For  these 
omissions  we  have  but  a  word  of  explanation.  The 
doctrine  of  future  and  eternal  punishment  is  contained  by 
necessary  implication  in  many  of  the  Articles,  and  is  em- 
braced in  the  system  of  which  each  Article  is  a  part. 
Again,  the  denial  of  the  doctrine  of  future  and  eternal 
punishment,  and  the  divine  obligation  of  the  Sabbath, 
was  not  in  existence  as  a  distinct  error  in  England, 
nt  the  time  the  Thirty  Nine  Articles  were  drawn  up ;  nor 
indeed  were  these  errors  scarcely  known  in  America  at 
the  time  the  Twenty-Five  Articles  were  adopted,  as  the 
symbols  of  the  Methodistic  faith.  All  the  framers  of 
these  Articles  contemplated  was,  to  raise  up  a  standard  of 
Scripture  truth,  and  to  send  forth  a  protest  against  the 
fatal  errors  and  corruptions  of  Romanism. 

And  it  is  believed  that  the  power  of  the  truth  does  not, 
consist  in  the  number  of  its  symbols,  but  in  the  abstract 
truth  itself.  And  if  we  consider  the  fact  that  these 
Articles  were  not  drawn  up  by  a  select  council  of  divines, 


viii 


PREFACE. 


assembled  for  that  specific  purpose,  but  were  drawn  up  at 
different  times,  in  opposition  to  the  destroying  encroach- 
ments of  heresy,  we  may  find  a  substantial  reason  for 
the  manner  of  composition,  and  the  order  of  arrangement. 
We  may  likewise  find  the  reason  here  for  the  omission  of 
what  might  otherwise  be  supposed  to  be  important  Arti- 
clesof  faith  But  "brief"  and  "informal"  astheArmi- 
nian  creed  may  seem  to  be,  it  is,  nevertheless,  the  em- 
bodyment  of  the  sublime  doctrines  of  human  salvation. 

That  these  doctrines  might  be  more  fully  understood 
by  the  great  body  of  the  church,  the  author  of  the  fol- 
lowing notes  has  long  desired  to  see  what  is  now  presented 
in  the  form  of  an  exposition  of  these  Articles.  How  far 
he  has  succeeded  in  this  humble  effort  to  disseminate  the 
truth,  and  to  build  up  the  faith  of  the  mass,  for  whose 
special  benefit  the  work  has  been  .  prepared,  is  left  for 
them  to  determine. 

Nothing  is  more  desirable  for  the  permanency  of  the 
church,  and  the  spread  of  religion,  than  a  clear  under- 
standing of  the  doctrines  of  Christianity.  To  be  familiar 
with  the  doctrines  of  the  church,  and  to  be  able  to  sup- 
port them  in  some  good  degree  by  pertinent  quotations 
from  the  Bible,  is  surely  the  duty  of  every  church  mem- 
ber, and  more  especially  of  every  young  minister. 

When  the  author  entered  the  ministry,  in  1840,  he 
knew  but  little  about  these  doctrines,  and  felt  constantly 
embarrassed  with  the  fact  that  no  book  could  be  found 
bearing  directly  upon  this  subject.  In  vain  did  he  look 
for  help,  in  these  hours  of  trial,  either  from  an  exposition 
of  these  Articles,  or  from  the  members  of  the  church  to 
whom  he  was  then  attempting  to  minister  in  word  and 
doctrine.  After  four  years  of  faithful  reading  in  Wat- 
son's Institutes  of  Theology,  and  such  other  Theological 
works  as  time  would  permit  him  to  study,  still  he  felt  that 
something  was  needed  for  the  people.  For  them  these 
notes  have  been  prepared,  and  whatever  of  defect  they 
may  find  in  them,  may  be  overlooked  when  they  remem- 
ber that  the  duties  of  a  pastor,  and  the  weekly  prepara- 
tions for  the  pulpit,  were  not  neglected  during  the  whole 
time  this  work  was  in  course  of  preparation.  But  If  it  be 
said;  "A  man  of  more  mature  age,  should  have  written 


PBEFACB; 


such  a  work,"  the  only  reply  is,  why  did  not  such  a  man 
do  this  long-  since  ?  If  it  is  clearly  shown  that  such  a  work 
is  not  needed,  then  the  author  is  mistaken  in  his  experi- 
ence and  observation,  and  has  a  good  reason  for  not  being 
able  to  find  a  commentary  on  the  Articles  of  Religion. 
But  he  thinks  he  is  not  mistaken  in  discovering  the  wants 
of  his  own  church,  and  especially  when  these  wants  are 
discovered  by  a  sister  church.  A  paragraph  from  the 
sermon  of  Rev.  E.  P.  Humphrey,  D.D.,  delivered  before 
the  General  Assembly  of  the  Presbyterian  Church,  in 
Charleston,  S.  C,  May  25,  1852,  may  show  that  that 
church  sees  the  necessity  of  some  such  work  as  is  now 
presented  to  the  public.  The  Doctor  says:  "It  is  to  be 
remembered,  also,  that  the  Arminian  scheme  has  yet  to  be 
reduced  to  a  systematic  and  logical  form.  Where  are  its 
written  formularies,  pushing  boldly  forth  to  their  final  and 
inevitable  conclusions ;  all  its  doctrines  touching  predesti- 
nation, free  will  and  efficacious  grace  ?  We  have  its 
brief  and  informal  creed  in  some  five  and  twenty  articles  ; 
but  where  is  its  complete  confession  of  faith,  in  thirty  or 
forty  chap'ers?  Nay,  where  is  even  its  shorter  cate- 
chism? Where  is  its  whole  body  of  divinity,  from  under 
the  hand  of  a  master,  sharply  defining  its  terms,  accu- 
rately stating  its  belief,  laying  down  the  conclusions 
logically  involved  therein,  trying  these  conclusions,  no 
less  than  their  premises,  by  the  Word  of  God,  refuting 
objections,  and  adjusting  all  its  parts  into  a  consistent  and 
systematical  whole?  It  has  furnished  us,  indeed,  with 
some  detached  negations  and  philosophical  theories.  We 
have,  for  example,  its  flat  denial  of  our  doctrines  of  pre- 
destination ;  but  lias  it,  to  this  day,  met,  for  itself,  the 
problem  of  foreknowledge  infinite,  by  a  more  plausible 
solution  than  the  celebrated  sophism,  that  although  God 
has  the  capacity  of  foreknowing  all  things,  he  chooses  to 
foreknow  only  some  things?  We  have,  also,  its  notion  of 
the'' freedom  of  the  will,'  wherein  there  was  supposed  to 
be  the  germ  of  a  systematic  Arminianism  ;  but  this  bud- 
ding promise  was  long  since  nipped  by  the  untimely  frost 
of  Jonathan  Edward's  logic.  It  is  clear  that  an  exposi- 
tion of  this  theology  which  shall  satisfy  the  logical  con- 
sciousness is  indispensable  to  its  perpetuity,  otherwise  it 


PREFACE. 


cannot  take  possession  of  educated  and  disciplined  minds, 
educated  by  the  Word  and  Spirit  of  God,  and  disciplined 
to  exact  analysis  and  argument;  otherwise  again,  although 
it  may  exert  a  temporary  influence,  it  will  retire  beiore 
advancing  spiritual  and  intellectual  culture.  It  is  also 
clear,  that  the  first  century  of  its  existence  has  not  pro- 
duced that  exposition.  Another  century  may  clearly 
demonstrate  that  such  a  production  is  clearly  impossible, 
by  showing  that  the  logical  and  Scriptural  element  is  not 
in  the  Arminian  system  ;  that  the  law  of  affinity  and  crys- 
talization  is  wanting  to  its  disjointed  principles ;  that  this 
theology,  combining  many  precious  truths  and  capital 
errors,  resembles  a  mingled  mass  of  diamonds  and  frag- 
ments of  broken  glass  and  broken  pottery,  which  no 
plastic  skill  of  man  or  power  of  fire  can  mould  into  one 
transparent,  unclouded,  many  sided,  equal  sided  crystal, 
its  angles  all  shining,  and  its  points  all  burning  with  light 
— a  Kohinoor  indeed.". 

Not  to  make  a  single  remark  upon  the  unmasked  ab- 
surdities of  this  paragraph,  nor  to  say  a  word  about  the 
Doctor's  real  or  assumed  ignorance  of  Arminian  theology  ; 
nor  to  assume  that  the  following  exposition  of  Arminian- 
ism  "shall  satisfy  the  logical  consciousness"  of  the 
author  of  the  sermon ;  nor  to  believe  with  this  gentleman 
that  "the  logical  and  scriptural  element  is  not  in  the 
Arminian  system  ;"  nor  that  the  next  hundred  years  will 
blot  out  the  whole  system,  however  desirable  this  might 
be  to  the  enemies  of  the  system ;  yet  we  admire  the 
Doctor's  discovery  of  the  necessity  of  such  a  book  as  we 
now  present,  and  quote  this  part  of  his  sermon  as  a 
reason  for  its  speedy  issue.  And  it  may  be  that  the 
logic  of  these  Articles  and  notes,  supported  by  the  Scrip- 
tures as  they  are,  when  narrowly  examined,  may  be  more 
than  a  match  for  the  Doctor's  system  of  unconditional 
election  and  reprobation.  Arminianism  always  has  been 
sustained,  even  in  the  hands  of  the  uneducated,  and  Ave 
are  not  apprised,  that  for  the  last  hundred  years  it  has 
been  shorn  of  any  of  its  strength,  not  even  "by  the 
untimely  frost  of  Jonathan  Edward's  logic."  True, 
during  that  time  it  passed  through  the  crucible,  but  (he 
(ire  only  made  it  shine  the  brighter,  and  now  it  stands  up 


PREFACE. 


fts  a  mighty  shaft  of  moral  demonstrations,  whose  sides 
Hash  with  the  fires  of  lofty  and  invincible  truth,  and 
whose  base  is  established  upon  the  well  known  fact,  that 
"Jesus  Christ,  by  the  grace  of  God  tasted  death  for 
every  man."  But  to  leave  this  digression.  Whatever 
may  be  the  fate  of  these  notes,  the  author  shall  ever  feel 
their  influence  on  himself,  in  his  improved  habits  of  study 
and  close  application ,  and  in  the  proper  management  of 
his  hours  of  leisure.  These,  by  the  help  of  God,  shall 
never  be  "unemployed,"  nor  "trijlingiy  employed." 

But  other  items  of  the  history  of  these  notes  may  be 
given  under  appropriate  heads,  as 

1.  Tlie  Name. — When  this  work  was  commenced  in 
its  present  form,  nothing  more  was  intended  but  an  expo- 
sitory remark  on  each  member  and  doctrine  of  the 
Article,  with  as  many  proofs  from  the  Scriptures  as  might 
seem  to  be  necessary.  But  when  it  was  fairly  under  way, 
one  remark  and  quotation  suggested  another,  until  it,  was 
swelled  beyond  the  original  design.  The  name  was  still 
retained,  and  because  it  is  short  it  is  now  adopted  as  the 
permanent  outside  index  to  the  matter  and  design  of  the 
book. 

2.  The  Style. — An  attempt  has  been  made  to  avoid, 
on  the  one  hand,  the  dry  argumentative  style,  and  on  the 
other,  the  loose  and  diffuse ,  and  to  adopt  such  a  medium 
between  these  two  extremes  as  may  interest  the  careful  as 
well  as  the  rapid  reader.  How  far  the  effort  has  been 
successful,  remains  to  be  determined  by  the  intelligent 
reader. 

3.  The  Character. — It  has  been  the  author's  most 
ardent  desire  to  be  conclusive  in  all  his  arguments,  and  to 
exhibit,  the  doctrines  in  their  simplest  form.  In  this  he 
thinks  lie  has  been  successful,  especially  in  those  sections 
where  the  free  use  of  the  Scriptures  has  been  indulged. 
The  sections  on  the  Trinity,  the  Humanity  of  Christ,  the 
Union  of  the  two  natures,  the  Resurrection  of  Christ,  the 
Sacraments,  the  right  of  infants  to  church  membership, 
and  the  errors  of  "Romanism,  are  somewhat  lengthy, 
though  condensed  as  much  as  possible.  But  it  is  be- 
lieved they  are  clear  and  conclusive ;  and  so  of  most, 
if  not  all  the  others. 


XII 


PREFACE. 


It  may  be  said  that  too  much  has  been  said  on  Roman- 
:sm  ;  but  we  think  not  when  Ave  consider  the  fact,  that 
Christianity  struggled  with  Paganism,  until,  by  the  blood 
of  her  martyrs,  her  divine  truths  found  their  way  to  the 
throne  of  the  Roman  Empire,  and  that  there  she  unfortu- 
nately assumed  the  form  of  the  Papacy,  and  welcomed 
to  her  arms  Pagan  Europe ;  and  that  now,  instead  of  a 
pure  faith,  among  Romanists,  she  has  become  an  inflexible 
creed  of  error,  and  a  gorgeous  ceremonial.  Paganism,  but 
half  divorced  from  its  main  errors,  has  been  received  into 
the  Romish  system,  and  the  unnatural  embrace  of  error 
into  what  little  of  truth  there  is  in  the  Romish  Church, 
has  left  its  corroding  blotches  deeply  impressed  even  upon 
the  present  age,  in  ceremonies,  and  pompous  demonstra- 
tions, which  have  their  origin  far  into  remote  heathenism. 

Romanism  is  as  relentless  in  its  animosities  now,  as 
it  was  when  it  stamped  with  ignomy  and  death,  all  who 
desired  to  wash  it  from  the  corruptions  of  Pagan  error. 
These,  with  the  fact  that  many  of  the  Articles  directly 
oppose  Romish  superstitions  have  been  deemed  sufficient 
to  justify  all  that  has  been  said  upon  this  dark  subject. 

4.  Divisions. — Each  Article  might  have  been  analyzed 
and  discussed  in  a  single  chapter,  but  for  the  sake  of 
clearness,  ease  in  writing  and  reading,  it  was  thought  best 
to  divide  it  into  sections  with  respective  and  appropriate 
headings,  each  section  including  remarks  on  a  single  doc- 
trine. The  textual  examination  of  the  Article  has  been 
adhered  to  as  closely  as  was  possible,  in  view  of  the  nature 
of  the  Article  itself.  Long  chapters,  such  as  are  common 
to  Burnett  on  the  Thirty-Nine  Articles,  should  never  be 
pressed  upon  that  class  of  mind  unaccustomed  to  close 
thought,  and  careful  reading ;  and  especially  should  they 
not  be  pressed  upon  the  young.  These  are  reasons  suffi- 
ciently impressive  for  the  division  of  our  book  into  so 
many  sections,  and  for  the  division  of  the  sections  them- 
selves into  paragraphs. 

5.  The  materials  of  which  it  is  composed. — It  is  im- 
possible to  tell  at  this  time  where  they  come  from.  The 
author  read  all  he  could  find,  having  any  bearing  on  the 
doctrines  brought  to  view,  and  after  reading,  and  carefully 
digesting  the  particular  and  general  scope  of  the  Article, 


PREFACE. 


XIII 


then  he  wrote  without  the  use  of  any  book  but  the  Bible 
and  Cruden's  Concordance.  But  when  a  sentence  or 
paragraph  was  drawn  directly  from  any  book,  the  regular 
acknowledgment  has  always  been  made,  definitions  ex- 
cepted of  course.  The  work  is  indebted  chiefly  to 
Biekersteth  for  the  quotations  from  the  Fathers ;  and  to 
the  Catechism  of  the  Council  of  Trent,  the  Rhcimish 
Testament,  Edgar's  Variations  of  Popery,  and  Ranke's 
History  of  the  Pope's,  for  what  is  said  upon  the  absurd 
dogmas  of  Romanism.  Some  sacred  poetry  is  quoted  to 
illustrate  doctrine  and  duty,  and  to  break  the  monotony 
of  the  c'osely  written  page.  These  were  chiefly  taken 
from  the  standard  hymn  book.  Originality  of  matter  has 
not  been  attempted,  but  rather  originality  in  the  arrange- 
ment and  presentation  of  the  matter. 

6.  Object  of  the  Notes. — While  the  author  looks  upon 
the  progress  of  Methodism  with  delight,  and  while  he 
regards  it  as  the  most  efficient  system  for  the  propagation 
of  the  truth  among  all  people;  and  while  many  very 
distinguished  scholars  have  graced  her  pathway  and 
adorned  her  literary  departments  in  elaborate  treatises  on 
various  theological  and  scientific  subjects,  he  regrets  that 
so  little  has  been  written  for  the  special  edification  of 
candidates  for  full  membership  in  the  church.  This  is  a 
very  interesting  department  of  the  work  of  the  church ; 
and"  these  are  like  infants,  depending  upon  proper  manage- 
ment in  the  nursery  for  whatever  of  future  usefulness  or 
greatness  may  adorn  and  beautify  their  lives.  The  six 
months  usually  designated  as  their  probationary  state, 
should  be  employed  in  studying  the  doctrines  and  polity 
of  the  church,  so  that  they  may  come  into  the  church 
with  a  clear  and  full  understanding  of  what  the  church 
is.  And  during  this  trial  state,  the  pastor  should  have, 
at  least,  two  meetings  every  month  with  them,  for  instruc- 
tion and  prayer,  to  prepare  them  for  an  intelligent  and 
satisfactory  examination  before  the  church.  A  course  of 
this  kind  is  contemplated  in  the  organic  law  of  the 
church,  and  tends  not  only  to  intelligence  in  religious 
doctrines,  but  to  firmness  and  stability  in  the  Christian 
life.  The  author  has  tried  this  plan  and  proved  it  in 
(.•very  respect  to  be  just  what  should  be  in  operation 


XIV 


PREFACE. 


in  all  our  churches.  He  pursued  this  course  in  two 
of  his  congregations,  including  in  both  over  one  hun- 
dred persons  on  trial,  some  of  whom  promised  but 
little  to  the  church,  as  is  often  the  case ;  4rat  thorough 
instruction  in  doctrine  laid  the  foundation  of  permanency 
of  Christian  character  and  usefulness  in  the  church ;  and 
he  rejoices  to  know  that  all  of  these,  except  a  very  few, 
are  prominent  and  useful  members  of  the  church. 

A  course  of  training  of  this  kind  cannot  fail  to  create  a 
habit  of  reading  and  thought,  as  well  as  a  love  for  the 
Bible,  which  will  be  felt  in  the  periodical  offices  and  book 
depositories  of  the  church,  in  the  family,  the  community, 
the  world. 

This  is  said  to  be  an  age  of  remarkable  progress,  and 
so  it  is;  civilization  is  extending  and  approaching  its 
highest  summit.  Literature  is  marching  onward,  offering 
its  blessings  to  all,  and  the  church  is  causing  the  wilder- 
ness and  the  solitary  places  to  be  glad,  and  is  offering  the 
blessings  of  the  gospel  of  reconciliation  to  all  nations. 
These  things  remind  us  of  our  duty  to  the  young,  that 
we  should  by  all  possible  means  give  permanency  and 
intelligence  to  the  rising  membership  of  the  church, 
and  qualify  them,  as  fully  as  we  can,  for  piety  and  use- 
fulness. 

While  the  good  is  spreading  and  diffusing.its  blessings 
every-where,  the  evil  is  in  close  pursuit,  sometimes  in 
advance.  Romanism  and  infidelity,  with  their  multitude 
of  shades  and  modifications,  are  using  every  effort  to 
uproot  the  gospel,  and  the  church,  and  to  supply  their 
places  with  the  dreams  of  reason,  and  the  superstitious 
phantoms  and  idolatry  of  the  dark  ages.  Even  some 
professed  Christians  are  loosely  attached  to  the  old  founda- 
tion of  true  Protestanism,  for  which  the  Fathers  of  the 
Reformation  periled  their  lives,  and  upon  which  the 
church  has  stood  for  ages.  The  Bible  as  it  is,  "homely 
and  unchaste"  as  its  verbal  garb  may  be,  is  quite  suffi- 
cient to  sustain  all  useful  Christian  doctrines,  and  to  sup- 
port all  orthodox  churches,  if  their  ambition  is  to  do 
good  rather  than  to  sustain  the  dogmas  of  a  sinking  sect. 
These  tendencies  to  evil  should  stimulate  the  church  to  a 
thorough  knowledge  of  the  Bible,  and  of  whatever  par- 


PRKFAOE. 


rv 


iicular  doctrines  of  the  Scriptures  may  be  set  forth  in  her 
Articles  of  Religion. 

That  the  following  notes  will  fully  accomplish  this,  is 
not  the  vain  hope  of  the  author,  but  that  they  will 
greatly  assist,  he  has  no  doubt.  They  will  show  at 
least  how  fully  the  Articles  are  sustained  by  the  Bible, 
and  how  applicable  they  are  to  a  pure  morality,  and  to 
the  claims  of  the  experience  and  true  practice  of  our 
holy  religion.  Whatever  will  cast  light  upon  these  sub- 
jects cannot  fail  to  be  useful  when  properly  applied,  and 
shoull  deeply  engage  the  attention  and  prayers  of  every 
Christian. 

When  Bunyan  entered  upon  a  religious  life,  his  fund 
of  knowledge  was  very  limited,  but  by  close  and  prayer- 
ful application  to  the  Bible  and  other  books,  his  mind 
expanded,  and  the  shadows  of  the  Almighty  nourished 
and  enlarged  his  soul,  so  that  his  Pilgrim's  Progress 
issued  upon  the  world,  the  prince  of  allegory,  with  a 
literary  polish,  and  a  light  but  little  inferior  to  those  of 
the  Bible  itself.  Such  an  instance  of  successful  self- 
culture  and  pure  devotion  and  usefulness,  stands  out  in 
the  living  poetry  of  holy  consecration,  as  a  balmy  incen- 
tive to  all  Christians  to  "go  and  do  likewise."  The 
nursery,  the  sabbath  school,  the  Bible  class,  should  all 
be  so  many  consecrated  tributaries  to  the  great  stream 
of  human  intelligence  and  spiritual  dedication  to  God. 

The  author  believes  that  time  might  be  profitably 
spent  in  preparing  a  small  volume  on  the  Articles  of 
Religion,  for  the  use  of  the  sabbath  school.  A  book  of 
this  kind  would  indoctrinate  our  children  in  the  leading 
principles  of  Christianity,  and  if  properly  and  pcrseve- 
ringly  applied  to  the  youthful  mind  and  heart,  in  connec- 
tion with  the  Bible,  would  undoubtedly  tell  most  favora- 
bly on  the  future  interests  of  the  church.  He  has  the 
plan  of  such  a  book  in  his  mind,  but  knows  not  whether 
lie  shall  ever  commit  it  to  paper.  But  if  the  suggestion 
is  favorably  received,  he  hopes  some  one  will  undertake 
the  pleasant  task. 

Willi  no  other  desire  than  to  be  useful  to  the  church 
and  its  hosts  of  ransomed  ones,  the  following  Notes  on 
t/ic  Twe-ily  Five  Articles  of  Religion,  are  commended 


PREFACE. 


to  the  three  great  divisions  of  American  Methodism; 
the  Methodist  Episcopal  Church,  the  Methodist  Protestant 
Church,  and  the  Methodist  Episcopal  Church  South : 
and  may  the  blessings  of  our  kind  Benefactor  accompany 
the  heart  of  the  reader,  and  the  writer,  to  "the  house 
that  is  not  made  with  hands,  eternal  in  the  heavens." 
Mavsville,  Nov.  25,  1852. 


TABLE  OF  CONTENTS. 


Article  I. 

There  is  but  one  God,            -  21 

But  one  Jiving  God,         -          -  -          -  28 

But  one  true  God,  32 

Attributes  of  God,— Eternity,       -  -          -  36 

"       "      "     Spirituality,         -  -  -10 

"       "      "     Omnipotence,  -          -  44 

"     Wisdom,,  48 

"       "      ««     Goodness,      -  -  52 

God  the  Maker  of  all  things,  57 

"    "  Preserver  of  all  things,    -  -  61 

The  Trinity.  65 

Article  II. 

Divinity  of  Christ,           -  -  73 

Humanity  of  Christ,  79 

Uniou  of  the  Two  Natures,           -  -  84 

Sufferings  of  the  Humanity,  89 

Object  of  the  Sufferings,  -          -  93 

Article  III. 

Resurrection  of  Christ,  99 

Ascension  of  Christ,         -           -  »           -  104 

Second  Coming  of  Christ,        -           -  -  108 


xviii 


TABLE  OF  CONTENTS. 


Article  IV. 
The  Procession  of  the  Holy  Spirit, 
Personality  of  the  Holy  Spirit, 
Divinity  of  the  Holy  Spirit, 

Article  V. 
The  Sufficiency  of  the  Scriptures, 
The  Bible— the  only  Rule  of  Faith, 
Divine  Authority  of  the  Bible, 

Article  VI. 
Unity  of  the  Old  and  New  Testament, 
Proof  of  this  Unity,  - 
What  the  Old  Testament  Saints  looked  for,  - 
Laws  of  Moses  not  binding  on  Christians, 
Moral  law  binding  on  Christians,  - 

Article  VII. 
In  what  it  does  not  consist, 
In  what  it  does  consist, 
Some  of  its  Effects, 

Article  VIII. 
Effects  of  the  Fall.— Man  enfeebled, 
Divine  Grace. — Man  Strengthened, 

Article  IX. 
Man  Justified  for  Christ's  Sake,  and  not  for 

Good  Works, 
Man  Justified  by  Faith  alone, 


Original  Sin, — 


Article  X. 

Of  Good  Works,  - 


TABLE  OF   CONTENTS.  XIX 

Article  XI. 

Of  Works  of  Supererogation,  -  *  -  213 

Article  XII. 
Not  every  sin  the  Blasphemy  against  the  Holy 

Ghost,  -  -  -  _        .  -  222 

Sin  after  Justification,  -  -  226 

Article  XIII. 
What  the  Church  is,        -  -  -  -  231 

Outward  Tests  of  a  True  Church,       -  235 

Article  XIV. 
Of  Purgatory,      -  -  -  .  -  240 

Article  XV. 

Speaking  in  the  Congregation  in  an  unknown  Tongue,  249 

Article  XVI. 
Definition  of  a  Sacrament,  -  254 

Five  Romish  Sacraments  False,  -  -  258 

Article  XVII. 

Baptism, — Definition,       -  -  267 

Subjects  of,  -          -          -  271 

"         Not  Regeneration,  ...  284 

Article  XVIII. 

Lord's  Supper, — Definition,    ...  289 

Use  of,   -          .          -  -  293 

Transubstantiation, — A  Romish  Error,           -  304 

The  Origin  of  other  Errors,  -  309 

Article  XLX. 
Of  Both  kinds,  -  -  -  -  317 


XX  TABLE  OF  CONTENTS. 

Article  XX- 

But  One  Sacrifice  for  Sin,  -  -  -322 

Romish  Mass, — A  Dangerous  Error,    -  -  326 

Article  XXI. 
Of  the  Marriage  of  Ministers,  -  331 

Article  XXII. 
Rites  and  Ceremonies,      ....  336 
"     "  "         to  be  observed,  -  341 

"     "  "         may  be  changed  or  abolished,  346 

Article  XXIII. 
Of  the  Rulers  of  the  United  States,  -  -  353 

Article  XXIV. 
Riches  of  Christians  not  common,        -  -  362 

Christian  Liberality,         -  366 

Article  XXV. 
Against  Profane  Swearing,     -  -  -  371 

Judicial  Oaths  not  Sinful,  -  375 

Conclusion,     -  381 


NOTES 

ON  THE 

ARTICLES  OF  RELIGION. 

ARTICLE  I. 

OF  FAITH  IN  THE  HOLT  TRINITY. 

"There  is  but  one  living  and  true  God,  everlasting,  without 
body  or  parts,  of  infinite  power,  ■wisdom,  and  goodness,  the 
maker  and  preserver  of  all  things,  visible  and  invisible.  And 
in  unity  of  this  Godhead,  there  are  three  persons,  of  one  sub- 
stance, power,  and  eternity  ;  the  Father,  the  Son,  and  the  Holy 
Ghost." 

SECTION  FIRST. 
There  is  but  one  God. 
I.  The  opening  terms  of  this  Article,  according  to 
their  Scripture  import,  are  terms  of  opposition  to  atheism, 
polytheism,  the  false  gods  of  the  heathen,  and  dualism, 
or  the  doctrine  of  two  eternal  and  ultimate  principles 
inherent  in  matter,  the  one  good  and  the  other  evil. 
The  existence  of  God  is  clearly  taught  in  this  Article ; 
but  atheism  says,  "there  is  no  God."  This  Article 
teaches  the  doctrine  of  but  one  God ;  but  polytheism 
says  there  are  many  gods.  This  Article  teaches  the 
doctrine  of  a  "living  and  tine  God;"  but  the  heathen 
oppose  to  this  their  hosts  of  dumb  idols.  This  Article 
teaches  that  "God  is  a  spirit;"  but  pantheism  makes  no 
such  distinction,  it  teaches  that  God  and  matter  are  one. 
This  Article  teaches  that  God  is  the  "maker"  of  all 

31 


22 


BUT  ONE  GOD. 


material  substances,  and,  consequently  independent  of 
matter ;  but  dualism  teaches  that  God  is  necessarily 
inherent  in  matter,  as  its  principle  of  good  in  opposition 
to  its  principle  of  evil,  and  that  matter  is  therefore  essen- 
tial to  his  existence.  All  the  terms  of  this  Article  will 
be  fully  noticed  hereafter. 

2.  "  There  is  one  God." — This  is  the  most  sublime 
conception  of  the  human  mind.  It  is  not  only  sublime,  ' 
but  exceedingly  awful.  The  idea  of  an  infinite,  eternal 
first  cause  of  all  things  is  too  great  for  the  grasp  of  the 
human  mind ;  and  yet  it  is  an  idea  that  is  every  way 
suited  to  our  intellectual  and  moral  wants.  It  infinitely 
more  than  fills  the  mind,  and  at  the  same  time  it  pro- 
duces a  feeling  of  reverence,  which  is  felt  to  be  a  right 
emotion.  If  there  is  no  God,  as  "the  fool  hath  said," 
then  there  is  nothing  within  the  whole  compass  of 
truth,  that  can  compare  in  solemn  grandeur  with  the 
illusion  that  there  is  a  God.  But  it  cannot  be  that 
the  noblest  of  all  human  conceptions  should  be  false. 
The  fact  that  man  lias  such  a  sublime  conception,  is  some 
proof,  at  least,  that  such  a  being  as  God  does  exist.  The 
philosophical  proof  of  this  great  fact  depends  upon  the 
validity  of  the  axiom  that  every  effect  must  have  a  cause. 
No  process  of  reasoning  is  necessary  to  prove  this,  for 
the  axiom  itself  is  an  intuitive  truth.  "We  see  changes 
going  on  all  about  us,  and  we  feel  them  within  us,  and 
we  know  that  they  do  not  take  place  without  a  cause. 
So  fully  admitted  is  this  fact,  that  it  has  become  an  ac- 
knowledged principle  in  science,  to  which  no  exception 
has  ever  been  known. 

Apply  this  truth  to  the  question,  Is  there  a  cause  of 
the  existence  of  the  universe,  with  all  its  vast  works  and 
sublime  movements?  And  the  universal  answer  is, — 
There  is  a  first  cause. 


BUT  ONE  GOD  23 

Belief  in  this  truth  is  so  universal  among  nations  and 
men,  that  it  must  ever  be  regarded  as  the  great  central 
truth  of  both  natural  and  revealed  religion.  Hence 
we  have,  in  what  is  known  as  the  Apostles'  Creed,  this 
general  confession:  "I  believe  in  God  the  Father,  Al- 
mighty, Maker  of  heaven  and  earth."  This  is  the 
avowed  confession  of  every  Christian  nation,  as  it  is  the 
faith  of  every  single  believer.  It  lies  at  the  foundation 
of  true  religion,  and  gives  order  and  dignity  to  every 
form  and  act  of  religious  worship.  But  if  "there  is  no 
God,"  there  can  be  no  such  a  thing  as  religion,  and 
men  have  nothing  to  hope  for,  or  to  fear.  They  can 
propose  to  themselves  no  higher  motives  than  the  enjoy- 
ment of  the  present  moment ;  and  the  passing  events  of 
time  are  propelled  either  by  chance,  or  the  stern  dictates 
of  indexible  necessity.  But  so  clear  are  the  evidences  of 
a  God,  that  it  were  difficult  to  entertain  the  notion  of 
such  a  prodigy  of  unreasonableness  as  an  atheist.  To 
say  with  certainty  "there  is  no  God,"  a  man  must 
assume  Omnipresence  and  Omniscience;  he  must  have 
searched  the  highest  heavens  and  investigated  the  lowest 
depths  of  the  earth,  without  seeing  any  evidence  of  his 
existence.  As  this  is  clearly  impossible,  atheism  must 
be  false,  and  the  Bible  must  be  true,  when  it  says,  "  The 
fool  hath  said  in  his  heart,  there  is  no  God."  The 
most  one  can  say  is,  that  there  is  nothing  he  has  seen  ia 
nature  or  revelation  sufficient  to  indicate  to  his  mind  the 
generally  received  notion  of  a  God.  In  saying  this  he 
assumes  a  stand-point  very  much  below  the  ordinary 
standard  of  human  reason,  and  voluntarily  applies  to 
himself  the  Scripture  epithet  which  distinguishes  him 
from  the  rest  of  mankind. 

3.  But  belief  in  one  God  cannot  exist  without  know- 
ledge imparted  in  some  way,  of  the  existence  and  cha- 


21 


BUT  OXK  GOD. 


racter  of  its  object.  It  must  be  created  and  sustained  by 
rational  and  clear  disclosures  of  who  and  what  God  is, 
or  it  cannot  exist  as  the  basis  and  life  power  of  a  pure 
religious  service.  Nature  teaches  most  conclusively  that 
a  Being  existed  somewhere  anterior  to  the  existence  of 
the  world,  by  whose  power  and  wisdom  it  was  brought 
into  being,  and  who  still  lives  to  sustain  it  in  that  being. 
The  argument  involved  here  was  clear  to  the  mind  of  St. 
Paul,  in  Rom.  i,  20,  "For  the  invisible  things  of 
him  from  the  creation  of  the  world  are  clearly  seen, 
being  understood  by  the  things  that  are  made,  even 
his  eternal  power  and  Godhead."  This  may  be  regar- 
ded, in  common  with  tradition,  as  the  basis  of  the  historic 
fact  that  all  those  nations  of  the  earth,  who  have  no 
other  revelation,  believe  there  is  a  Supreme  Being  some- 
where, and  that  he  ought  to  be  worshipped.  But  it  is 
nowhere  assumed  that  these  indications  of  nature  are 
sufficient  to  authorize  an  intelligent  religious  service, 
though  they  might  be  expanded  to  the  utmost  extent  by 
the  most  enlightened  philosophy.  History,  science, 
reason,  all  condemn  such  a  notion.  It  cannot  be  thought 
of  as  a  correct  theory,  if  we  consult  the  history  of 
heathen  worship,  and  the  claims  of  the  purer  and  more 
instructive  philosophy  of  the  Bible.  Hence  the  necessity 
of  the  revelation  of  the  Scriptures  to  confirm  and  unfold 
the  universal  testimony  of  nature,  and  to  properly  distin- 
guish the  relations  that  the  creature  sustains  to  the 
Creator. 

4.  This  book  is  in  the  hands  of  the  church,  in  trust 
for  the  benefit  of  the  world ;  and  without  dilating  upon 
the  possibility  and  reasonableness  of  such  a  revelation, 
to  say  nothing  about  its  utility,  it  were  enough  to  say 
that  we  have  it  with  all  the  necessary  internal  and 
external  evidences  of  a  revelation  from  God.    It  clearly 


BUT  ONE  GOD. 


25 


establishes  the  doctrine  of  but  one  God  in  the  outset,  by 
establishing  the  question  of  creation  as  the  work  of  God. 
It  assumes  the  primary  and  essential  fact  that  God  is ; 
and  it  teaches  the  fact  that,  "  In  the  beginning  God 
created  the  heavens  and  the  earth."  The  proof  of  but 
one  God  is  abundant,  both  in  the  Old  and  New  Testa- 
ment. In  the  Old  Testament,  the  proof,  in  part,  is  as 
follows:  Dcut.\\,  4,  " The  Lord  our  God  is  one  Lord." 
Chap,  xxxii,  39,  "I  am  he,  and  there  is  no  God  with 
me."  2  Sam.  vii,  22,  "Neither  is  there  any  God 
beside  thee."  Neh.  ix,  6,  "Thou,  even  thou,  art  Lord 
alone."  Is.  xlv,  5,  "I  am  the  Lord,  and  there  is  none 
else,  there  is  no  God  besides  me."  These  passages 
prove  two  things, — there  is  a  God, — there  is  but  one 
God,  and  they  establish  the  reason  why  both  Jews  and 
Christians  contend  so  earnestly  for  the  worship  of  but 
one  God. 

This  doctrine  was  the  first  article  in  the  organic  law  of 
the  Hebrews,  and  the  Christian  system  has  incorporated 
the  same  great  truth  into  the  basis  of  its  structure; 
Christians  cheerfully  subscribe  to  the  original  enactment 
as  continued  into  the  "better  dispensation."  In  the 
New  Testament,  therefore,  St.  John  says,  "This  is  life 
eternal,  that  they  might  kftow  thee  the  only  true  God, 
and  Jesus  Christ  whom  thou  hast  sent."  John,  xvii,  3. 
St.  Paul  dignifies  his  epistles  with  the  same  doctrine. 
He  says,  in  1  Cor.  viii,  6,  "To  us  there  is  but  one 
God,  the  Father,  of  whom  are  all  things,  and  we  in 
him."  St.  James  says,  "Thou  believest  there  is  one 
God:  thou  doest  well."  James,  ii,  19.  These  are  a 
few  of  those  passages  that  directly  prove  the  unity  of 
God. 

5.  How  far  the  doctrine  may  be  sustained  by  observa- 
tions on  the  unity  of  design  in  the  works  of  creation  is 

2 


26 


BUT  ONE  CiOD. 


very  uncertain.  Arguments  drawn  from  this  source 
have  ever  impressed  the  minds  of  thinking-  men  with 
much  force.  If  we  were  able  to  comprehend  the  uni- 
verse, and  to  understand  its  vast  parts  in  the  peculiar 
manner  of  their  government,  it  is  not  improbable  that 
the  proof  would  be  complete.  But,  limited  as  our 
knowledge  is,  amid  the  universal  complication  which 
surrounds  us,  and  the  immense  variety  of  the  creations 
and  wonders  of  earth  which  bewilder  the  thought,  still 
we  are  able  to  perceive  but  one  set  of  laws  in  accordance 
with  which  all  things  are  governed.  The  same  effects 
are  produced  uniformly,  in  all  places  and  periods,  by  the 
same  causes.  Man  has  but  one  origin,  but  one  form,  but 
one  life,  but  one  system  of  distinguishing  faculties,  and 
but  one  termination.  And  so  of  the  inferior  animals, 
and  vegetables.  Thus  it  is  that  all  things,  so  far  as  Ave 
can  see  and  understand  them,  present  a  single  design. 
Hence  the  unity  of  design,  so  far  as  we  can  perceive  it, 
is  a  proof  of  the  unity  of  God ;  and  the  unity  of  move- 
ment in  the  great  machinery  of  the  universe  is  proof  that 
but  one  God  executed  the  entire  work. 

6.  The  doctrine  of  the  existence  and  unity  of  God 
stands  in  direct  opposition  to  polytheism ;  and  it  is  worthy 
of  remark  that  wherever  tffe  Bible  has  gone,  with  its 
foundation  doctrine  of  but  one  God,  pantheons  have  been 
shut  up,  or  dedicated  to  a  better  service,  polytheism 
has  been  banished,  and  reason  has  been  restored  to 
its  proper  office.  But  this  doctrine  is  alike  opposed  to 
dualism,  or  the  doctrine  of  two  eternal  principles  repre- 
sented by  light  and  darkness,  or  good  and  evil.  This 
was  the  philosophy  of  the  Persians  from  the  earliest 
period ;  though  Zoroaster  a  distinguished  reformer  of 
their  theology,  taught  that  a  superior  being  existed, 
from  whom  both  the  principle  of  good  and  evil  were 


BUT  ONE  GOD. 


27 


derived.  It  is  probable  he  obtained  this  hint  of  reforma- 
tion from  the  captive  Jews.  That  the  Jews  themselves 
might  not  be  penetrated  witli  this  Persian  and  atheistical 
principle,  God  by  the  mouth  of  Isaiah,  addressed 
Cyrus  the  king  of  Persia  in  these  words  :  Is.  xlv,  5,  7, 
"I  am  the  Lord,  and  there  is  none  else,  there  is  no  God 
beside  me ;  I  guided  thee,  though  thou  hast  not  known 
me,  that  they  may  know  from  the  rising  of  the  sun,  and 
from  the  west,  that  there  is  none  besides  me ;  I  am  the 
Lord,  and  there  is  none  else.  /  form  the  light,  and 
create  darkness;  I  make  peace  and  create  evil,  I  the 
Lord  do  all  these  things."  This  single  passage  overturns 
at  once,  the  error  of  two  eternal  principles,  inherent  in 
matter,  and  directly  opposed  to  each  other;  and  it 
brings  the  unity  of  God  into  the  clearest  possible  light. 
It  joins  its  testimony  to  other  passages  of  like  import,  in 
the  final  settlement  of  the  great  question  that  separates 
the  heathen  and  the  Christian  world. 

7.  But  to  whom  are  we  indebted  for  this  clear  appre- 
hension of  the  existence  and  unity  of  God  ?  Certainly 
not  to  the  philosophers  of  Greece  and  Rome,  for  these 
were  but  little  else  than  atheists ;  nor  yet  to  the  great 
body  of  the  Jews,  for  these  had  but  imperfect  concep- 
tions of  this  doctrine,  as  is  evident  from  the  history  of 
their  frequent  revolts  from  the  worship  of  the  true  God, 
to  some  of  the  most  gross  forms  of  idolatry.  So  imper- 
fect were  their  apprehensions  of  the  true  God,  thai 
Moses  was  compelled  to  ask  God  for  the  name  by  which 
he  would  be.  made  known  to  them,  Ex.  iii,  14,  "And 
God  said  unto  Moses,  "I  AM  THAT  I  AM."  But  th( 
subsequent  history  of  the  Jews  proves  them  to  have  bcu 
the  most  firm  advocates  of  the  unity  of  God.  They  di.: 
not  obtain  this  doctrine  from  their  own  observations,  bu 
from  their  inspired  men ;  and  when  we  consider  the  i'aci 


28 


BUT  ONE  LIVING  GOD. 


that  they  taught  this  doctrine  at  a  time  when  all  the 
nations  of  the  earth  were  sunken  in  polytheism,  we  must 
not  only  regard  them  with  great  veneration,  but  rejoice 
in  the  extensive  and  permanent  triumph  of  this  single 
truth.  It  settles  religion  upon  a  firm  foundation,  and 
the  worshiper  experiences  nothing  of  the  uncertainty  and 
anxiety  which  must  fill  the  mind  of  a  heathen  worshiper, 
who,  amid  the  increasing  perplexities  of  polytheism,  is 
not  able  to  determine  which  of  his  gods  to  propitiate. 
But  the  Christian,  knowing  "there  is  but  one  living  and 
true  God,"  can  assure  himself  of  his  presence  and  pro- 
tection in  all  places,  and  at  all  times.  Whatever  may 
transpire  in  the  operation  of  Providence,  the  agency  of 
but  one  God  is  seen  in  it.  If  it  is  good  it  can  be  traced 
to  his  mercy  and  goodness ;  and  if  it  is  evil  the  sufferer 
may  turn  to  the  one  God  whom  he  knows  to  be  the  true 
and  living  God,  and  implore  his  favor. 

"  Ye  curious  minds,  who  roam  abroad, 
And  trace  creal  ion's  wonders  o'er, 

Confess  the  footsteps  of  your  God  ; 
Bow  down  before  him  and  adore.'  ^ 


SECTION  SECOND. 
But  one  living  God. 
1 .  The  doctrine  of  but  one  living  God  is  eminently  a 
loctrine  of  the  Scriptures.  '  Beyond  these  the  speculations 
>  philosophy  have  been  confused  and  of  atheistical  ten- 
leney.  Spinoza  and  others,  looked  upon  the  existence 
md  motion  of  material  bodies  through  such  an  imperfect 
medium,  that  they  confounded  the  living  God  with 
matter,  and  declared  that  the  universe  itself  is  God. 
They  indeed  speak  of  God,  and  of  life ;  but  they  will 


BIT  ONE   LIVING  COP. 


29 


not  admit  that  God  is  personally  distinguished  from 
matter.  They  maintain  that  matter  has  two  principle 
attributes,  infinite  extension,  and  infinite  intelligence. 
Such  false  conceptions  of  matter  cannot  be  expected  to 
evolve  any  clear  notions  of  a  God,  either  as  to  his  unity, 
life  or  spirituality.  These  views  are  supposed  to  have 
been  derived  from  ancient  Greek  philosophers,  and  were 
thoroughly  arranged  into  a  system  by  Spinoza,  and 
published  as  the  only  correct  idea  of  the  true  relation  of 
God  to  the  universe.  This  system,  however  ridiculous  it 
may  be,  has  been  received  with  much  favor  by  many 
philosophers  of  modern  times.  In  Italy,  France  and 
Germany,  pantheism,  which  is  the  popular  and  true 
name  of  this  system,  is  regarded  by  many  as  the  most 
rational  conception  of  God  and  the  universe.  In  this 
country  vigorous  efforts  are  made,  by  emigrant  infidels, 
to  propagate  this  evil ;  and  hence  it  is  the  duty  of  the 
friends  of  truth  to  be  equally  and  more  zealous  in 
spreading  the  Bible. 

2.  The  Bible  presents  the  Supreme  Being  as  the  living 
God,  independent  of  matter,  either  as  a  part  of  himself, 
or  as  contributing,  in  any  way,  to  his  life  or  moral  and 
independent  freedom.  The  term  "living"  is  applied  to 
God,  because  he  has  life  distinct  from  all  that  exists 
around  him.  But  it  is  more  particularly  applied  to  him, 
as  fact  in  opposition  to  the  lifeless  and  dumb  gods  of  the 
heathen.  The  life  of  any  being  is  its  chief  excellency, 
and  nothing  can  be  more  absurd  than  for  a  living  intelli- 
gent being  to  worship  a  thing  without  life,  and  conse- 
quently, of  less  excellency  than  himself.  Our  earliest, 
as  well  as  our  more  mature  notions  of  worship,  uniformly 
imply  the  natural  idea,  that  the  greater  should  be  wor- 
shiped by  the  lesser.  This  natural  idea  of  worship  is 
expanded  by  the  doctrine  of  a  living  God,  and  ever 


30 


BUT  ONE  LIVING  GOD. 


guarded  against  the  degrading  tendency  of  worshiping  a 
being  less  than  God. 

When  God  is  called  the  living  God,  the  term  imports 
that  his  life  is  not  derived  from  another  being,  as  is  the 
life  of  a  creature ;  but  is  an  independent,  underived  life, 
and  reaches  from  everlasting  to  everlasting.  It  is  to  be 
understood,  therefore,  that  he  infinitely  excels  ail  other 
beings,  and  that  the  life  of  every  living  being  is  derived 
from  him.  This  is  the  obvious  meaning  of  the  term  in 
the  Article ;  and  it  is  the  obvious  meaning  of  all  those 
passages  of  Scripture  in  which  the  Supreme  Being  is 
termed  the  living  God.  Thus  life  is  set  forth  as  the 
eternal  essence  and  root  of  all  the  perfections  of  the 
Divine  Nature,  and  the  living  God  is  presented  as  the 
only  being  who  is  worthy  of  the  homage  and  worship  of 
rational  beings. 

3.  The  doctrine  of  a  living  God  is  confirmed  by  the 
clearest  Scripture  testimony.  Reason,  natural  theology, 
and  the  Bible  all  unite  upon  this  question ;  one  confirms 
the  other,  and  the  testimony  of  the  sacred  writings  gives 
scope  and  power  to  all  other  witnesses.  The  following 
is  the  testimony  of  the  Bible:  Dcut.  xxxii,  40,  "I  lift 
my  hand  to  heaven,  and  say,  /  live  forever."  These 
are  the  words  of  God  himself,  and  we  dare  not  impeach 
Divine  veracity  so  far  as  to  call  them  in  question ;  and, 
especially,  if  we  consider  that  they  were  delivered  for 
inaii's  present  and  future  well  being.  Jer.  x,  10.  "The 
Lord  is  the  true  God,  he  is  the  living  God,  and  an 
everlasting  king."  John,  v,  26,  "As  the  Father  hath 
i  in  himself,  so  also  hath  he  given  to  the  Son  to  have 
life  in  himself."    These,  with  many  other  passages  of  a 

similar  import,  have  but  one  use,  and  but  one  object. 

[heir  use  is  to  draw  a  clear  and  Avide  distinction  between 
the  one  living  God,  and  the  dumb  and  lifeless  gods  oi 


BUT  ONE  LIVING  GOD. 


31 


the  heathen.  Their  object  is  to  present  God  to  the  mind 
and  affections  in  such  a  high  and  very  enobling  aspect  as 
to  sever  the  bonds  of  inordinate  love  for  perishable 
objects,  and  to  place  the  affections  of  the  heart  upon 
the  one  living  Author  of  the  universe.  His  right  to 
tlis  grows  out  of  his  nature,  and  the  relation  he  sustains 
to  all  rational  beings.  To  superinduce  a  compliance  with 
this  right,  he  promises  the  greatest  possible  blessings 
to  all  who  may  serve  him.  And  when  he  would  give 
his  people  the  highest  assurance  of  anything  he  promises 
to  do  for  them,  his  form  of  obligation  is  to  swear  by 
himself,  "As  I  live."  He  swears  by  himself, — by 
his  own  life, — because  there  is  nothing  greater  than 
this,  and  because  it  involves  his  essential  nature  in 
solemn  pledges  to  his  people.  Men  should  carefully 
consider  that  while  God  is  a  living  spirit,  they  are  dead 
in  sins ;  and  that  it  is  their  privilege, — their  duty  to  arise 
from  their  spiritual  death -sleep,  and  receive  into  their 
hearts  the  transforming  life-power,  and  spirit  of  God. 

4.  But  enough  has  been  said  here  to  establish  the 
right  that  the  framers  of  this  Article  had  to  the  use  of 
the  term  "living,"  when  speaking  of  God.  With  the 
Bible  in  their  hands,  the  claims  of  the  world  pressing 
upon  them,  polytheism,  and  pantheism  abounding  in 
many  portions  of  the  earth,  and  the  distinction  that 
should  always  exist  between  Christian  and  heathen 
nations  clearly  drawn  before  their  minds  by  the  pure 
"Word  of  Inspiration,  they  solemnly  record  in  the  first 
Article  of  eur  faith,  the  foundation  doctrine  of  but  one 
God, — of  but  one  living  God.  But  this  doctrine  is  not  a 
part,  merely,  of  'an  abstract  theological  theory,  it  is 
strictly  available  to  every  believer.  It  is  to  him  the 
highest  source  of  enjoyment;  he  lives  a  spiritual  life 
because  he  serves  the  living  God,  and  because  the  life  of 


32 


BUT  ONE  TRUE  GOD. 


God  is  in  his  heart.  He  rejoices  in  this  life  because  it 
makes  him  happy,  and  because  it  will  have  no  termina- 
tion. And  he  rejoices  in  this  union  of  his  own  renewed 
life  with  the  higher  life  of  God,  and  because  his 
renewed  life  is  approximating  the  period  and  point  of 
complete  conformity  to  the  life  and  holiness  of  him  who 
has  said,  "As  I  live,  saith  the  Lord,  every  knee  shall 
bow  to  me,  and  every  tongue  shall  confess  to  God." 
Rom.  xiv,  1 1 . 

"  Let  joy  and  worship  spend 
The  remnant  of  my  days  ; 

And  to  my  God  my  soul  ascend, 
In  sweet  perfumes  of  praise." 


SECTION  THIRD. 
But  one  true  Go  J 
I,  The  words  of  this  member  of  our  Article  have 
been  happily  chosen.  They  are  words  of  enlarged 
meaning;  the  term  "one"  contains  the  doctrine  of 
Divine  unity;  the  term  "living"  distinguishes  this  one 
God  from  the  objects  of  pagan  worship ;  and  the  term 
"true" .  keeps  up  this  distinction  while  it  presents  the 
Supreme  Being  in  direct  opposition  to  all  false  gods,  and 
to  all  false  systems  of  religion.  All  of  these  terms  com- 
pose a  comprehensive  and  Scriptural  definition  of  who 
and  what  God  is.  He  is  said  here  to  be  the  "true 
God."  Life  is  the  principle  and  source  of  action,  as 
well  as  the  chief  excellency  of  any  being;  and  by  this 
the  God  of  the  Christian  is  distinguished  from  all  others. 
St.  Paul  lays  down  both  the  terms  of  opposition  when  he 
speaks  of  those  who  had  "turned  from  idols  to  serve  the 
living  and  true  God."     1  Thess.  i,  9.    Their  former 


BUT  ONE  TRCE  GOD. 


33 


gods  were  dead  and  false;  but  they  had  turned  from 
these  and  were  serving  the  living  and  true  God. 

2.  But  why  are  the  words  living  and  true  applied  to 
God  so  often  in  the  Holy  Scriptures?  To  answer  this 
question  properly,  we  must  notice  the  historic  fact  that 
God's  people  were  surrounded  with  idolatrous  nations. 
These  nations,  rude  as  they  were,  found  much  sympathy 
for  their  idolatry  among  the  Israelites,  as  is  evident  from 
the  sacred  record  of  their  frequent  departures  from  the 
true  worship.  The  tendency,  therefore,  of  the  people  of 
God  to  join  in  the  worship  of  false  gods,  together  with 
the  influence  that  heathen  nations  exercised  over  them, 
made  it  necessary  to  repeat  the  doctrine  of  the  true  God 
often,  and  that,  too,  in  connection  with  the  grandest 
manifestations  of  the  Divine  glory.  These  served  to 
impress  the  great  truth  upon  the  heart;  and  to  exhibit 
the  well  known  fact  that  every  system  of  idolatry  is  false 
and  degrading.  To  farther  establish  this  fact,  and  to 
more  constantly  educate  the  Israelitish  mind  in  the  truth 
upon  this  subject,  seems  to  have  been  the  chief  business 
of  many  of  the  inspired  writers.  Hence  Jeremiah  says, 
"The  Lord  is  the  true  God."  Jer.  x,  10.  Christ  says, 
in  speaking  of  eternal  life,  that  it  consists  in  the  know- 
ledge of  the  true  God.  "And  this  is  life  eternal  that 
they  might  know  thee,  the  only  true  God."  John  xvii, 
3.  The  same  fact  is  stated  in  nearly  the  same  words  in 
1  John,  v,  20.  "This  is  the  true  God  and  eternal  life." 
These,  with  many  other  passages  of  equal  point  and 
clearness,  establish  the  doctrine  of  the  one  living  and 
true  God,  as  stated  in  this  Article ;  and  they  show 
the  propriety  of  making  this  foundation  truth  the  highest 
starting  point  in  every  summary  of  religious  belief.  It 
is,  indeed,  the  great  centre  whence  radiates  all  the  other 
doctrines  of  the  Christian  system. 


34 


BTJT  ONE  TRUE  GOD. 


3.  With  proper  conceptions  of  the  Divine  nature, 
which  every  reflecting  reader  of  the  Bible  may  have, 
there  may  be  pure  worship  and  true  religion.  The  soul 
may  be  elevated  to  the  highest  possible  point  of  moral 
purity  and  consequent  enjoyment. 

"  Spirit  of  light,  explore, 

And  chase  our  gloom  away, — 
With  lustre  shining  more  And  more, 

Unto  the  perfect  day." 

But  we  cannot  overlook  the  fact,  made  so  prominent  in 
all  our  theological  investigations,  that  the  doctrine  as 
stated  in  this  Article,  shows  most  clearly  the  necessity  of 
a  revelation  from  God.  It  is  folly,  as  the  history  of 
infidelity  universally  proves,  to  say  that  the  instructions  of 
nature  are  competent  to  all  the  claims  of  religion.  "  The 
heavens,"  itistrue,  "  declare  the  glory  of  God,"  but  these 
unassisted  by  more  definite  revelations,  have  ever  failed  to 
make  mankind  better,  or  to  elevate  the  mind  to  themes  of 
thought  worthy  the  contemplation  of  intelligent  beings. 

But  for  the  influence  of  the  Scriptures,  the  knowledge 
of  but  one  living  and  true  God  would  long  since  have 
been  lost  to  the  world,  and  mankind  would  have  been 
universal  idolaters.  This  statement  is  made  in  full  view 
of  the  facts  in  the  history  of  nations  in  past  time,  and 
in  full  view  of  the  facts  growing  out  of  a  comparison  of 
heathen  and  Christian  nations  at  present.  The  know- 
ledge of  God,  as  revealed  in  the  Scriptures,  is  the  most 
important  of  all  knowledge,  and  the  most  indispensable 
to  the  well  being  of  man.  But  however  essential  the 
Scriptures  are  to  the  existence  and  propagation  of  pure  re- 
ligion, and  the  consequent  well  being  of  men  and  nations, 
they  are  strongly  opposed  by  Romanism  on  the  one  hand 
and  infidelity  on  the  other.  These  seem  determined  tc 
strike  out  of  being  the  only  efficient  safe-guard  to  the  doc- 


BUT  OKE  TRUE  GOD.  35 

trine  and  knowledge  of  one  living  and  true  God;  and  the 
only  means  whereby  men  and  nations  may  be  saved.  Ro- 
manism, with  its  more  than  half  idolatry,  unchecked  by 
the  spread  of  the  unalloyed  Word  of  God,  and  the 
efforts  of  Protestant  Christians,  would  soon  lay  aside  the 
Bible,  and  sink  the  world  into  a  state  of  degradation 
equal  to  the  idolatrous  follies  of  Rome  in  her  more  pagan 
ages.  Infidelity,  with  all  its  claims  to  intelligence,  has 
overlooked  the  fact  in  the  history  of  nations,  that  the 
Bible  is  ever  the  fountain  of  civilization  ;  and  that  where 
it  is  not,  there  is  still  the  barbarous  state. 

4.  Much  more  might  be  said  in  this  place,  upon  the 
power  of  the  doctrine  of  "but  one  living  and  true  God," 
as  well  as  upon  the  influence  of  the  Scriptures  in  perpetu- 
ating this  doctrine,  but  we  deem  it  unnecessary  and  will 
close  here  with  two  reflections: 

First. — The  doctrine  of  but  one  living  and  true 
God,  as  taught  in  the  Bible,  diffuses  light  and  order  over 
the  whole  system  of  creation.  It  explains  the  phe- 
nomena of  nature,  by  informing  us  who,  and  where  the 
Power  is  by  which  it  was  called  into  being.  It  discloses 
the  source  of  the  beauty  which  so  much  charms  us,  as 
well  as  the  source  of  the  happiness  which  is  enjoyed 
through  all  the  ranks  of  animated  beings.  But  the 
infatuated  atheist  can  account  for  nothing,  all  is  chance 
with  him ;  vice  and  virtue  are  terms  without  meaning, 
and  he  looks  for  no  reward  beyond  the  circumstances  of 
the  present  moment.  He  is  deeply  embarrassed  in  com- 
plicated difficulties  all  his  life.  Verily,  "The  foul  hath 
said  in  his  heart,  there  is  no  God."    Ps.  xiv,  1. 

Second. — The  idea  of  one  Supreme  Being  holds  out  an 
assemblage  of  perfections  which  command  our  reverence. 
It  teaches  us  that  there  must  be  certain  relations  between 
him  aud  men ;  and  that  there  must  be  duties  arising 


3G 


ETERNITY  OF  GOD. 


from  those  relations  which  we  are  bound  to  perform ; 
and  from  which  we  may  expect  increased  enjoyment.  It 
te?.ches  us  the  sublime  lessons  of  gratitude  and  trust, 
amid  the  blessings  of  life,  and  the  decays  and  failures  of 
our  bodily  constitution.  It  bids  us  look  to  that  state 
of  being  where  we  shall  be  free  from  all  doubt  and 
decay,  and  "where  we  shall  see  as  we  have  been  seen, 
and  know  as  we  have  been  known." 

"  Thy  Word  is  everlasting  truth  ; 

How  pure  is  every  page  ! 
That  holy  Book  shall  guide  our  youth, 

And  will  support  our  age." 

SECTION  FOURTH. 
Attributes  of  God — Ete?-nity. 

1 .  The  eternity  of  God  is  taught  in  this  Article,  ?  y 
the  word  "everlasting,"  and  signifies  that  duration  el 
being  which  was  in  all  the  past,  and  which  vrill  be  in  )11 
the  future.  The  eternity  of  God  is  expressed  by  Da*  id, 
in  these  words,  "even  from  everlasting  to  everlast'ng, 
thou  art  God."    Ps.  xc,  2. 

The  attributes  of  God  are  the  particular  and  distinct 
qualities  which  are  predicable  of  the  Divine  nature. 
They  do  not  differ  materially  from  the  Divine  nature 
itself,  inasmuch  as  the  nature  of  God  is  the  sum  of  all 
his  perfections.  The  difference,  therefore,  between  the 
nature  and  attributes  of  the  Supreme  Being  is  not  ob- 
jective— that  is,  it  does  not  appertain  to  God  himself;  but 
the  difference  is  subjective,  and  belongs  more  particularly, 
to  technical  theology.  The  attributes  of  God,  consi- 
dered in  the  popular  form  of  expression,  arc  merely 
our  notions  of  the  peculiar  distinctions  which,  taken 
together,  enter  into  the  Biblical  represt /itation  of  the 


ETERNITY  OF  GOD. 


37 


Divine  nature.  These  attributes  have  been  divided  by 
philosophers,  for  the  sake  of  convenience  in  systematic 
divinity,  into  two  classes ;  and  are  technically  called 
natural  and  moral  attributes.  By  the  former  we  are  to 
understand  those  qualities  which  belong  to  God  in  the 
sense  of  infinitude,  and  which  can  belong  to  no  other  being, 
as  eternity,  omnipresence  and  omnipotence.  By  the 
latter  we  are  to  understand  those  qualities  which  belong 
to  God,  and  for  which  we  find  some  analogy  in  ourselves, 
— as  justice,  wisdom,  benevolence.  The  eternity  of  God 
belongs  to  the  first  named  classification. 

2.  The  word  eternity  is  used  in  two  senses, — the  figu- 
rative and  the  literal.  In  the  former  sense  it  denotes  an 
existence  which  may  have  had  a  beginning,  but  which 
will  have  no  end,  as  angels  and  men.  In  the  latter 
sense  it  denotes  an  existence  which  has  neither  beginning 
nor  end,  and  is  applicable  to  no  being  but  God.  He  is 
11  from  everlasting."  "In  the  beginning  God  created 
the  heavens  and  the  earth."  Gen.  i,  1.  He  was  there- 
fore, before  the  beginning  of  creation,  and,  of  course, 
before  the  beginning  of  time ;  for  that  which  we  call 
time  is  but  the  succession  of  duration,  taking  its  rise  in  a 
certain  event  which  is  called  the  "beginning."  That 
duration  of  being,  therefore,  which  was  before  the 
beginning  must  have  been  from  eternity,  unless  we  sup- 
pose the  measurement  of  time  before  time  began,  which 
is  a  clear  contradiction.  But  two  terms  are  used  in  the 
Scriptures,  designating  what  was  before  the  beginning  of 
creation,  what  is  now,  and  what  will  be  after  the  uni- 
verse is  dissolved;  and  what  is  the  measure  of  earthly 
duration.  These  terms  are  eternity  and  time.  Now  if 
God  fixed  that  beginning  to  time,  which  is  the  measure  of 
the  duration  of  all  created  beings,  then  it  is  evident  that 
he  was  before  time,  and  consequently,  from  everlasting. 


33 


ETERNITY  OF  GOD. 


But,  as  the  idea  of  the  eternity  of  God,  is  so  wholly 
beyond  the  capacity  of  our  comprehension,  and  so  little 
analogous  to  anything  with  which  we  are  familiar,  it 
seems  to  admit  of  no  definite  determination  by  reason. 
It  is,  therefore,  best  to  confine  ourselves  to  the  plain 
statements  of  the  Scriptures,  which  uniformly  represent 
God  as  existing  without  beginning  or  end,  and  as  coeval 
with  all  time,  past,  present,  and  to  come. 

3.  The  Scripture  statement  of  this  doctrine  may  be 
condensed  into  a  few  words :  God  is  the  first  cause  of  all 
things,  therefore,  he  is  from  everlasting.  He  is  the 
ultimate  end  of  all  things,  therefore,  he  is  to  everlasting. 
This  condensed  statement  of  the  eternity  of  God,  is  sus- 
tained by  the  clear  testimony  of  the  Bible.  Dcut.  xxxiii, 
27,  "The  eternal  God  is  thy  refuge."  Ps.  xc,  2, 
"Before  the  mountains  were  brought  forth,  or  ever  thou 
hadst  formed  the  earth  and  the  world,  even  from  ever- 
lasting to  everlasting,  thou  art  God."  Is.  xliv,  6, 
"Thus  saith  the  Lord  the  king  of  Israel,  and  his  Re- 
deemer, the  Lord  of  hosts ;  I  am  the  first,  and  I  am  the 
last,  and  besides  me  there  is  no  God."  Hub.  i,  12. 
"Art  thou  not  from  everlasting,  0  Lord  my  God,  mine 
Holy  One?"  1  Tim.  i,  17,  "Unto  thee  the  King  eter- 
nal, immortal,  invisible,  the  only  wise  God,  be  honor  and 
glory  for  ever  and  ever."  The  same  doctrine  that  is  so 
clearly  stated  in  the  foregoing  passages  is  described  by 
St.  John,  Rev.  i,  8.  "I  am  Apha  and  Omega,  the  be- 
ginning and  the  ending  saith  the  Lord,  which  is,  and 
which  was,  and  which  is  to  come,  the  Almighty." 

While  the  above  passages  prove  most  clearly  the 
eternity  of  God,  both  in  the  past  and  the  future,  or  from 
eternity  to  eternity,  they  at  the  same  time  evolve 
another  truth  which  is  essential,  not  only  to  the  correct 
idea,  but  to  the  fact  of  the  eternity  of  God.    His  eternity 


ETERNITY  OF  GOD. 


39 


of  being  is  not  interrupted  by  any  distinctions  of  time 
succeeding  one  another,  as  moments,  minutes,  hours, 
days,  &.c.  If  the  duration  of  God  were  successive,  or 
proceeded  by  days,  months,  and  years,  then  there  must 
have  been  a  first  day, — a  first  month, — a  first  year,  when 
lie  began  to  exist;  and,  by  consequence,  a  succession*  of 
time.  This  is  not  only  incompatible  with  the  idea  of 
eternity,  but  contrary  to  the  express  teaching  of  the 
Scriptures.  2  Pet.  hi,  8,  "But,  beloved,  be  not  igno- 
rant of  this  one  thing,  that  one  day  is  with  the  Lord  as  a 
thousand  years,  and  a  thousand  years  as  one  day." 
"  That  is :  All  time  is  as  nothing  before  him,  because  in 
the  presence  as  in  the  nature  of  God  all  is  eternity; 
therefore,  nothing  is  long,  nothing  is  short  before  him." 
Clarke's  note  on  the  above. 

"  A  thousand  ages,  in  their  flight, 
With  thee  are  as  a  fleeting  day  ; 
Past,  present,  future,  to  thy  sight 

At,  once  their  various  scenes  display." 
4.  The  eternity  of  God  thus  clearly  presented  by  his 
Word,  and  stated  in  this  article,  suggests  two  reflections — 
First,  Upon  the  punishment  of  the  wicked.  If  this 
consists  only,  in  the  eternal  absence  of  all  good,  and  in 
the  eternal  presence  of  all  evil,  it  must  be  punishment 
without  any  mitigation.  But  add  to  this  the  eternal  in- 
fliction of  actual  conscious  torment,  which  is  the  true 
idea  of  eternal  death,  and  the  soul  shudders  while  it 
reflects,  and  hurriedly  utters  the  prayer ;  Have  mercy,  0 
Lord. 

Second,  Upon  the  happiness  of  the  saints .  This  is  the 
eternal  absence  of  all  evil,  and  the  eternal  presence  of 
all  good.  Add  to  this  the  actual  and  eternal  possession 
and  enjoyment  of  all  that  good,  and  we  may  see  what 
it  is  to  have  eternal  life.    In  view,  then,  of  this  highest 


40 


SPIRITUALITr  OF  GOD. 


possible  attainment,  and  consolation,  all  men,  and  more 
especially  Christian  men.  should  delight  in  the  pure  spi- 
ritual worship  of  Him  who  is  "without  beginning  of  days 
or  end  of  time." 

Raised  on  devotion's  lofty  wings, 
Do  thou,  my  soul,  his  glories  sing  ; 
And  let  his  praise  employ  my  tongue, 
Till  list'ning  worlds  shall  join  the  song." 


SECTION  FIFTH. 

Attributes  of  God — Spirituality. 

1.  This  doctrine  is  negatively  expressed  in  the  Article, 
in  these  words:  "without  body  or  parts."  This  state- 
ment is  agreeable  to  reason  and  the  Scriptures ;  reason 
tells  us  at  once,  that  if  there  be  a  God  he  cannot  have  a 
body  or  parts  composed  of  material  substances,  for  this 
would  exclude  him  from  all  places  occupied  by  other 
material  bodies.  Reason  tells  us  that  the  presence  of 
God  is  essential  to  the  support  and  motion  of  all  ma- 
terial bodies ;  but  if  he  is  a  material  being  he  cannot 
be  present  with  other  material  bodies,  for  it  is  evident 
that  two  material  bodies  cannot  occupy  the  same  place  at 
the  same  time.  Reason  tells  us,  again,  that  God  must  be 
without  body  or  parts,  for  a  body  cannot  be  present  in 
more  than  one  place  at  the  same  time ;  yet  God  is  every- 
where present  at  one  and  the  same  time,  and  fills  both 
heaven  and  earth.  Material  bodies  may  be  seen  and  felt, 
but  God  is  invisible.  John,  i,  10,  "No  man  hath 
seen  God  at  any  time."  1  Tim.  vi,  16,  "Whom  no 
man  hath  seen,  nor  can  see." 

But  it  may  be  objected  that  the  Article  contradicts  many 
of  the  descriptions  of  God  in  the  Bible.  It  is  admitted 
that  it  does  contradict  those  passages  where  God  is  de- 


SPTKITCALITT  OF  OOD 


41 


scribed  as  having  a  seat  on  a  throne ;  as  waiting,  as 
speaking,  and  as  having  a  face,  eyes,  hands,  etc.  but 
this  seeming  contradiction  must  vanish  when  we  consider 
the  fact  that  these  descriptions  of  God  are  employed  in 
condescension  to  our  feeble  and  imperfect  conceptions  of 
what  God  is,  as  a  pure  Spiritual  Being. 

2.  The  statement  in  the  Article  is  agreeable  to  the 
Scriptures,  for,  therein,  God  is  always  spoken  of  as  a 
Spirit.  In  Numb,  xxiii,  19,  Balaam  says,  "God  is 
not  a  man,  that  he  should  lie ;  neither  the  Son  of  Man, 
that  he  should  repent."  I-n  this,  and  other  passages  of  a 
similar  import,  there  are  two  parts,  the  negative  and  the 
positive.  The  negative  part  excludes  from  our  notions 
of  God  everything  material,  and  the  positive  part  com- 
prises all  the  known  properties  of  spirit, — as  simplicity , — 
invisibility — immortality — and,  likewise  the  power  of 
thought,  will,  action.  None  of  these  attributes  can  be 
predicated  of  matter;  but  they  are  clearly  predicable  of 
spirit.  By  simplicity  we  understand  a  pure  uncompound 
substance  or  essence,  apart  from,  and  independent  of,  any 
of  the  known  properties  of  matter.  By  invisibility  we 
are  to  understand  that  which  cannot  be  seen  by  our  own 
eyes.  Hence,  St.  Paul  speats  in  Col.  i,  15,  of  the  "in- 
visible God,"  and  St.  John  says,  "no  man  hath  seen 
God  at  any  time,"  John,  i,  18.  But  immortality  is 
another  attribute  of  spirit.  In  this  it  differs  from  matter 
in  the  fact  that  matter  is  divisible,  and,  therefore, 
destructible.  It  may  be  brought  into  the  highest  possi- 
ble state  of  simplicity  and  refinement,  but  still,  it  is  mat- 
ter and  may  be  destroyed.  But  not  so  with  the  spirit; 
and  hence  it  is,  that  when  God  is  called  a  Spirit,  it  in- 
volves the  doctrine  of  his  eternity.  St.  Paul,  in  1  Tim. 
i,  17,  covers  the  whole  question  by  calling  him  the, 
"King  eternal,  immortal,  invisible,  the  only  wise  God." 


42 


SPIRITUALITY  OF  GOD. 


3.  The  surrounding  works  of  nature  give  evidence  of 
thought,  will,  action,  anterior  to  their  own  existence. 
None  of  these  qualities  have  ever  been  found  in  matter 
apart  from  any  ulterior  agency ;  therefore,  the  manifest 
contrivance  in  the  creation  of  tilings  is  evidence  of 
thought.  The  fact  that  material  things  do  exist  is  evi- 
dence of  will  that  they  should  exist,  and  of  action  by 
which  they  were  brought  into  existence.  Material  bodies 
have  motion,  but  this  is  no  evidence  of  thought,  will,  or 
the  power  of  motion  in  themselves.  Matter  is  essentially 
inactive,  and  if  it  moves  at  all  its  motion  is  produced  by 
some  power  exterior  to  itself.  Motion  is,  therefore,  evi- 
dence of  thought  and  will,  and  as  these  cannot  be  pro- 
duced by  matter,  either  in  its  aggregate  of  compound 
parts,  or  in  its  most  simple  form,  we  must  conclude  that 
there  is  some  power  beyond  these,  that  does  possess 
thought  and  will,  or  we  must  adopt  the  absurdity  that 
matter  can  move  and  adjust  itself  of  its  own  accord. 

But  we  have  shown  in  another  section  that  God  is  the 
living  God.  This  great  truth  finds  its  basis  in  the 
fact  that  God  is  a  spirit.  Life  is  a  distinguishing  attri- 
bute of  spirit,  and  is  evidence  that  the  Author  of  life 
must  be  a  living  Being.  Nothing  is  more  absurd  than  to 
suppose  the  production  of  living  and  intelligent  beings, 
by  an  inactive,  unintelligent  substance.  Now  the  fact 
that  there  is  life  in  the  universe,  which  contains  various 
orders  of  animated  beings,  is  evidence  that  a  living  Being 
created  and  diffused  this  life.  And,  as  there  cannot  be 
more  life  in  the  universe,  as  an  effect,  than  there  is  in 
the  cause,  it  follows  by  clear  inference,  that  the  life  of 
God  is  greater  than  the  aggregate  of  life  in  the  universe. 
Hence,  as  life  is  the  peculiar  property  of  spirit,  God  is 
not  only  a  spirit,  but  the  greatest  of  spirits.  The  infinite 
Spirit. 


SPIRITUALITY  OF   GOD.  <3 

4.  But  the  negative  expression  of  the  Article,  and  the 
Spirituality  of  God  are  sustained  by  two  direct  passages 
of  the  Bible.  The  first  is,  Luke  xxiv,  39,  "Behold 
my  hands  and  my  feet,  that  it  is  I  myself ;  handle  me, 
and  see ;  for  a  spirit  hath  not  Jiesh  and  bones,  as  ye  see 
me  have."  The  second  is  John  iv.  24,  "  God  is  a 
Spirit." 

Tv^o  conclusions  very  clearly  follow  the  statement  and 
proof  of  the  spirituality  of  the  Divine  existence : 

First. — God  is  the  object  of  mental  contemplation, 
and  of  spiritual  service.  We  cannot  see  him,  for  he  is  a 
spirit,  wrapped  up  in  the  mysteries  of  his  own  eternal 
nature.  But  from  the  midst  of  the  "clouds  and  dark- 
ness that  are  round  about  his  throne,"  he  furnishes  me- 
diums of  reflection  upon  himself,  by  his  works  and  his 
Word.  These,  it  is  true,  address  the  senses,  and  thereby 
communicate  to  the  mind  some  conception  of  his  spiritual 
nature,  and  his  Divine  character.  After  learning  all  we 
can  of  God,  in  the  use  of  the  best  means  for  enlarging 
our  conceptions  of  his  nature,  still  he  is  an  unfathomable 
mystery,  and  none  in  the  heavens  can  be  compared  to 
him,  nor  can  the  highest  created  understanding  compre- 
hend his  glory.  Any  attempt,  therefore,  to  represent 
him  by  material  substances,  as  an  image,  a  painting, 
must  always  lead  to  gross  conceptions  of  his  nature. 
This  is  not  a  mere  inference  from  the  Scripture  statement 
of  the  doctrine;  but  an  explicit  prohibition,  Ex.  xx, 
4,  5.  "Thou  shalt  not  make  unto  thee  any  graven 
image,  or  any  likeness  of  anything  that  is  in  the  heavens 
above,  or  that  is  in  the  earth  beneath,  or  that  is  in  the 
water  under  the  earth.  Thou  shalt  not  bow  down  thy- 
self to  them,  nor  serve  them."  This  not  only  prohibits 
the  representation  of  God  by  images,  but  it  prohibits  all 
forms  of  idolatry.    The  Christian  system  reiterates  the 


44 


OMNIPOTENCE  OF  GOD. 


prohibition  with  the  same  force  of  obligation.  Acts,  xvii, 
29,  "We  ought  not  to  think  that  the  Godhead  is  like 
unto  gold,  or  silver,  or  stone,  graven  by  art  and  man's 

device." 

Second. — This  doctrine,  moreover,  teaches  us  that  any 
external  or  bodily  service  will  hot  be  acceptable,  in  the 
worship  of  God.  Christ  has  settled  this  question  beyond 
all  controversy,  in  John  iv,  24,  by  stating  that  "  God  is 
a  spirit."  With  this  fact  he  further  states  the  nature  of 
pure  worship ;  "  and  they  that  worship  him,  must  wor- 
ship him  in  spirit  and  in  truth." 


SECTION  SIXTH. 
Attributes  of  God — Omnipotence. 
1.  The  "Infinite  Power"  of  God  is  that  attribute  of 
his  nature  by  which  he  can  bring  to  pass  everything 
which  is  possible.  It  is  classed  with  his  natural  attri- 
butes, because  its  object  is  rather  physical  than  moral 
good.  But  for  the  Omnipotence  of  God  his  other  perfec- 
tions would  not  have  been  known;  not  a  single  world 
would  have  been  created ;  not  a  single  man  or  angel 
would  have  been  brought  into  being  to  contemplate  his 
glory ;  not  a  single  being  would  have  existed  but  himself. 
But  worlds  do  exist,  not  indeed  as  mere  ideas,  but  as  facts, 
having  all  the  properties  of  matter,  as  visibility,  form. 
It  is  a  fact,  too,  that  men  and  angels  exist  as  dis- 
tinct intelligent  beings.  These  did  not  create  them- 
selves, nor  are  they  the  result  of  progressive  develop- 
ment, having  their  origin  in  some  inferior  organism  inde- 
pendent of  the  direct  creative  acts  of  a  Superior  Being. 
They  have  a  Creator,  and  the  very  fact  of  their  being 
implies  his  power.    This  is  one  of  man's  earliest  and 


OMXTPOTEN'CE   OF  GOD. 


45 


strongest  conceptions ;  he  sees  the  clear  manifestations  of 
power  all  about  him ,  but  it  is  seen  only  in  what  may  be 
called  secondary  causes.  But  secondary  causes  of  power 
are  not  independent ;  at  most,  they  are  but  sequences  of 
a  power  that  is  anterior  to  themselves,  and  may  be 
traced  back  to  a  point  of  observation  at  which  every  man 
is  compelled  to  admit  a  First  Cause  of  Power.  All  the 
evidences  of  power  that  we  see  in  things  around  us  are 
but  effects  of  this  anterior  power;  and,  as  it  is  a  truth 
admitted  by  all  philosophy,  that  the  effect  cannot  be 
greater  than  the  cause;  therefore,  we  infer  the  "infinite 
power"  of  God  from  the  demonstration  of  power  that 
we  see  all  about  us. 

Now  if  we  remove  from  this  philosophical  idea  of 
power,  every  circumstance  which  indicates  imperfection, 
and  conceive  it  to  be  capable  of  producing  every  possi- 
ble effect,  and  of  accomplishing  every  possible  purpose, 
then  we  have  the  most  complete  idea  of  the  Omnipotence 
of  God  that  we  can  form. 

2.  The  ground  of  this  attribute  of  God  lies  in  the 
supreme  perfection  of  his  nature;  and  since  he  is  infinite 
in  all  his  other  perfections  his  power  must  be  infinite. 
God's  power  is  limited  by  nothing  that  is  consistent  with 
the  purity  of  his  nature,  and  the  infinitude  of  his  other 
perfections.  This  will  appear  more  clearly  when  we  con- 
sider the  character  of  God's  moral  attributes,  and  the 
perfect  harmony  there  is  between  these  and  his  natural 
attrilutes.  God  has  power  to  do  all  things  that  are  pos- 
sible ;  but  he  cannot  do  that  which  is  a  contradiction  to 
his  truth  and  rectitude.  Hence  it  is  impossible  for  God 
to  lie,  or  contradict  himself.  This  is  not  a  physical  but  a 
moral  impossibility;  "God  is  truth,"  and  when  his 
power  is  exercised  it  is  always  in  conformity  with  truth. 

Bui  God  cannot  work  contradictions ;  he  cannot  make 


46 


OMNIPOTENCE  OF  GOD. 


a  thing  to  be  and  not  to  be  at  the  same  time he  cannot 
make  a  part  of  a  thing  greater  than  the  whole ;  nor  can 
he  make  a  he  the  truth.  The  reason  that  God  cannot  do 
these  things,  is  not  a  deficiency  of  power,  but  that  the 
things  in  themselves  are  clearly  impossible,  and  inconsis- 
tent with  the  moral  rectitude  of  the  Divine  nature.  We 
are  to  understand,  then,  that  when  we  speak  of  "infinite 
power,"  in  the  light  of  reason  and  the  Scriptures,  wo 
speak  of  that  by  which  God  can  do  everything  which  he 
wills  ;  and  that  he  wills  to  do  nothing  which  is  inconsis- 
tent with  the  other  perfections  of  his  holy  nature. 

3.  But  we  may  farther  prove  the  unlimited  power  of 
God  by  the  greatness  of  his  works.  The  doctrine  of  the 
Bible  is,  that  God  created  the  Avorld,  and  all  it  contains 
out  of  nothing.  Now  it  matters  not  whether  the  thing 
created  was  first  produced  in  small  particles,  or  whether 
the  whole  was  brought  into  being  at  once ,  for  the  same 
act  of  power  that  could  produce  an  atom,  out  of  nothing, 
could  produce  a  universe.  This  is  so  totally  different 
from  the  effect  which  human  power  can  produce,  that  it 
brings  out  clear  evidence  that  "infinite  power"  belongs 
only  to  God. 

But  infinite  power  did  not  cease  with  the  work  of  crea- 
tion ;  it  still  continues  to  "uphold  all  things."  The 
existence  of  the  universe  is  dependent,  and  is  prolonged 
from  moment  to  moment,  and  from  age  to  age,  by  the 
same  power  that  brought  it  into  being.  God  upholds 
"all  things  by  the  word  of  his  power,  Heb.  i,  3. 

4.  But  the  "infinite  power"  of  God  may  be  con- 
sidered in  its  moral  aspect.  Here,  the  evidence  may  not 
be  so  striking,  because  it  does  not  address  the  senses, 
and  because  it  relates  to  the  invisible  influences  exerted 
upon  the  thoughts  and  volitions  of  intelligent  beings. 
But  still  the  evidence  is  sufficiently  strong  to  convince  us 


OMNIPOTENCE  OF  GOD. 


4' 


of  the  power  of  God,  blended  with  love  and  mercy,  in 
the  whole  work  of  moral  government.  Wicked  spirits 
whose  gigantic  powers  burn  with  malignant  hate  against 
all  that  is  good,  are  controlled  and  restrained  by  Divine 
power,  else  man  would  be  destroyed.  Man,  too,  has 
great  moral  power  which  is  likewise  influenced  by  wick- 
edness ;  and,  but  for  the  restraining  moral  power  of 
God's  government,  he  would  soon  destroy  the  entire  hu- 
man race.  How  great,  then,  is  the  power  by  which  the 
malignant  power  of  devils  is  checked !  and  how  great  is 
the  power  by  which  the  .enemies  are  made  "the  sons  of 
God!" 

5.  But  the  doctrine  of  the  "infinite  power"  of  God  is 
clearly  sustained  by  the  Scriptures.  Gen,  xvii,  1,  "Tlie 
Lord  appealed  to  Abram,  and  said  unto  him,  I  am  the 
Almighty  God;  walk  before  me,  and  be  thou  perfect." 
Job  xxvi,  14,  "Lo;  these  are  parts  of  his  ways,  but 
how  little  a  portion  is  heard  of  him !  but  the  thunder  of 
his  power  who  can  understand?"  Ps.  cxv,  3,  "But 
our  God  is  in  the  heaven ;  he  hath  done  whatsoever  he 
hath  pleased."  Jer.  xxxii,  17,  "Thou  hast  made  the 
heaven  and  the  earth,  ly  thy  great  power,  and  stretched 
out  arm,  and  there  is  nothing  too  hard  for  thee."  These 
passages  prove  most  distinctly  the  unlimited  power  of 
God,  and  very  clearly  justify  the  Article  in  the  use  oi 
those  terms  which  teach  the  doctrine  that  God  is  Al- 
mighty. 

This  doctrine  very  naturally  suggests  two  reflections : 
First. — The  doctrine  of  the  Omnipotence  of  God 
forms  a  very  essential  part  of  that  system  of  revelation 
upon  which  every  good  man's  faith  is  founded.  But  for 
this  the  system  would  be  incomplete,  and  totally  inefficient, 
and  the  true  believer  could  have  no  security  amid  the  an- 
tagonisms of  life.    But  God  is  Almighty,  and  in  liis 


43 


WISDOM  OF  GOD. 


power  the  Christian  may  confidently  trust.  Ps.  exlvi,  5, 
6,  "Happy  is  he  that  hath  the  God  of  Jacob  for  his 
help,  whose  hope  is  m  the  Lord  his  God;  who  made 
heaven  and  earth,  the  sea,  and  all  that  therein  is ;  who 
keepeth  truth  forever." 

We  can  readily  see  in  this  doctrine  the  security  of 
God's  children;  for  if  God  be  for  them,  who  can  be 
against  them?  Ps.  cxxi,  5,  6,  "The  Lord  is  thy 
keeper ;  the  Lord  is  thy  shade  upon  thy  right  hand. 
The  Sun  shall  not  smite  thee  by  day,  nor  the  moon 
by  night."  Ps.  cxxv,  2,  "As  the  mountains  are 
round  about  Jerusalem,  so  the  Lord  is  round  about  his 
people  from  henceforth  even  forever." 

Second. — But  while  we  see  so  clearly,  the  power  of 
God  in  keeping  his  people,  we  may  see  also,  the  utter 
inability  of  the  sinner,  to  endure  the  power  of  God's  anger. 
What  will  he  do  when  he  is  found  at  the  last  day  without  a 
wedding  garment?  He  will  be  speechless,  he  will  be 
driven  away  in  his  wickedness,  and  his  punishment  for 
sin  will  be  to  him  an  eternal  testimony  that  God  is  the 
Almighty. 

"  Now,  only  now,  against  that  hour 

We  may  a  place  provide  ; 
Beyond  the  grave,  beyond  the  powor 

Of  hell  our  spirits  hide." 


SECTION  SEVENTH. 

Attributes  of  God — Wiitdrm. 
1 .  The  Wisdom  of  God  is  said  to  be  a  compound  at- 
tribute.   To  see  the  truth  of  this  we  have  but  to  consider 
the  close  connection  of  Wisdom  with  Omnipresence  and 
Omniscience.    It  is  a  doctrine  of  the  Scriptures  that  God 


WISDOM   OF  GOD. 


is  present  in  all  places  at  the  same  time.  He  sees  all 
things  just  as  they  are,  and,  therefore,  perfectly  under- 
stands the  nature  of  things,  and  their  several  relatione  as 
means  and  ends.  This  knowledge  is  called  Wisdom ; 
Lence  Daniel  says,  "Blessed  be  the  name  of  God,  for- 
ever and  ever  ;  for  wisdom  and  might  are  his."  Dan.  ii, 
20.  And  St.  Paul  says,  Rom.  xi,  33,  "  0 !  the  depth 
of  the  riches  both  of  the  wisdom  and  knowledge  of 
God!" 

The  Wisdom  of  God  implies  two  things ;  the  choice  of 
the  best  ends,  and  the  choice  of  the  best  wean*  by  which 
those  ends  may  be  secured.  Now,  if  we  inquire  what 
the  general  and  particular  ends  are,  which  God  proposes 
to  himself  in  the  creation  and  preservation  of  the  world, 
we  have  this  general  answer,  that  he  might  impart  to  all 
his  creatures  that  degree  of  perfection  and  happiness,  of 
which  they  are  severally  susceptible.  This  is  surely  the 
best  end,  and  this  is  surely  what  is  intended  when  it  is 
said  God  created  all  things  for  his  own  glory.  If  God 
proposes  to  himself,  and  to  his  creatures  the  best  ends,  it  is 
not  only  evidence  of  wisdom,  but  of  benevolence ;  and  it 
is  the  foundation  of  a  settled  confidence  in  God,  that  he 
does,  and  will,  employ  the  best  means  by  which  to  bring 
about  those  benevolent  ends.  As  an  all-wise  Being,  he 
knows  what  are  the  best  means ;  and  as  an  Omnipotent 
Being,  he  is  able  to  employ  them. 

2.  But  proofs  of  the  wisdom  of  God  are  seen  in  all 
bis  works.  These  have  always  been  referred  to  by  the 
wisest  men  as  sure  signs  of  Infinite  Wisdom ;  hence, 
David  says.  Ps.  civ,  24.  "  0  Lord,  how  manifold  are 
thy  works !  in  ivisdom  hast  thou  made  them  all ;  the 
earth  is  full  of  thy  riches."  David  does  not  refer  to  any 
one  part  of  the  creation  as  teaching  the  wisdom  of  God, 
but  to  all  its  parts.    These  are  innumerable,  but  we  may 


WISDOM   OF  GOD. 


be  instructed  by  some  of  them,  as  the  heavens  and  the 
earth.  In  the  heavens  we  see  the  Sun,  the  great  central 
luminary;  the  Moon,  and  other  visible  bodies,  all  re- 
volving in  the  most  perfect  harmony.  The  Sun,  by  his 
attractive  power,  keeps  within  their  respective  orbits  all 
the  planets  of  the  vast  system;  and  hence,  while  the 
whole  mighty  machine  is  incessantly  working,  there  is 
neither  confusion,  nor  the  slightest  variation  in  the  move- 
ments of  any  of  its  parts.  Look  at  how  the  earth  is 
adapted  to  all  the  ends  for  which  it  was  made ;  then  look 
at  the  countless  beings  that  inhabit  the  earth, — the  seas, 
— the  atmosphere, — all  of  them  perfectly  adapted  to 
their  several  places,  and  in  complete  unison  with  the 
whole  machinery  of  government  and  circumstances  with 
which  they  stand  connected.  Now  all  this  cannot  fail  to 
convince  us  of  the  Scripture  fact,  that  the  whole  is  the 
work  of  an  intelligent,  and  wise  Being,  rich  in  all  the 
best  expedients  by  which  to  secure  the  best  ends. 

3.  The  Wisdom  of  God  may  be  seen  in  the  mode  of 
bringing  about  his  purposes.  The  means  employed  often 
seem  inadequate,  but  the  result  always  shows  that  "the 
foolishness  of  God  is  wiser  than  men."  Very  often  the 
greatest  results  are  produced  by  what  would  seem  to  us 
inappropriate  means ;  and  sometimes,  too,  the  purposes 
of  God  are  accomplished  by  a  train  of  circumstances  the 
least  likely,  in  the  estimation  of  human  beings,  to  accom- 
plish any  good.  Joseph  was  sold  into  servitude,  but  it 
was  that  he  might  rise  to  the  honors  of  a  kingdom,  and 
be  the  instrument  of  protection  to  his  father,  and  to  his 
brothers.  A  babe  was  born  in  Bethlehem,  but  the  shed- 
ding of  his  blood  was  to  be  the  means  of  "a  great  salva- 
tion" for  all  nations.  The  greatest  revolution  that  ever 
took  place  both  in  the  political  and  moral  woild,  grew 
out  of  the  sacrifice  of  this  one  life  for  the  life  of  the  peo- 


WISDOM  OF  GOD.  61 

pie  This  revolution  was  carried  on  by  men  who  had  no 
claim  to  extraordinary  talent,  learning,  wealth,  or 
worldly  honor ;  but  they  preached  Christ  as  God  in  his 
wisdom  directed  them,  though  their  preaching  was  not 
with  "enticing  words  of  men's  wisdom;"  and,  as  the 
direct  effect  of  this,  the  Christian  religion  is  established 
and  thousands  rejoice  because  of  its  power.  The  wis- 
dom of  God  presides  over  and  conducts  the  entire  scheme. 

4.  But  the  Wisdom  of  God  is  infinite.  Proof  of  this 
is  found  in  his  works,  and  in  his  word.  In  his  works 
there  are  essential  modes  of  being,  and  modes  of  action, 
which  human  wisdom  cannot  comprehend.  Hence,  in 
Prov.  xxi,  30,  Solomon  says,  "There  is  no  wisdom, 
nor  understanding,  nor  council  against  the  Lord."  When 
the  wisdom  of  the  angels  is  compared  with  the  wisdom 
of  God,  they  are  "charged  with  folly."  No  marvel 
then  if  man  in  his  most  enlightened  and  highly  cultiva- 
ted state,  cannot  comprehend  the  modes  of  either  vegeta- 
ble or  animal  being.  No  marvel  too,  if  the  most  en- 
lightened philosopher  cannot  comprehend  the  modes  oj 
action  in  the  motions  and  revolutions  of  the  heavenly 
bodies.  Nor  is  it  incompatible  with  the  doctrine  of  Gol's 
benevolence  if  we  find  great  facts  and  principles  in  Chris- 
tianity which  we  cannot  understand.  This  proves  that 
there  is  greater  wisdom  in  the  Author  of  Christianity 
than  there  is  in  its  subjects ;  and,  that  it  is  therefore  the 
more  worthy  of  careful  thought,  and  an  unqualified  re- 
ception. But  enough  has  been  said  upon  the  doc. rim  o 
the  Divine  Wisdom  in  this  place,  and  it  now  remains 
learn  one  or  two  practical  lessons. 

First. — This  doctrine  is  eminently  calculated  to  inspire 
our  hearts  with  pious  feelings  towards  God.  He  is  too 
wise  to  err  in  any  of  his  benevolent  plans  for  the  elevh 
tion  and  safety  of  the  human  race.    We  may,  therefore, 


52  GOODNESS   OF  GOD. 

confide  in  whatever  he  lias  promised  as  the  result  of  obe 
dience  to  his  commandments.  Hence  it  is  that  the  doc- 
trine of  Infinite  Wisdom  affords  us  an  unfailing  source  of 
consolation  and  peace,  amid  the  conflicts  and  sufferings 
of  the  present  life. 

Second. — We  are  taught  by  this  doctrine  to  be  modest 
in  our  remarks,  and  careful  in  our  conclusions  upon  the 
mysteries  of  infinite  wisdom  in  the  works  of  God ;  and 
upon,  what  to  us,  are  the  complications  of  Divine  Provi- 
dence. We  should  never  forget,  that  "in  wisdom  hast 
thou  made  them  all."  Since  we  cannot  understand  them 
it  were  but  egotism  and  gross  presumption  to  condemn 
them  ;  whereas,  humility  and  wisdom  would  dictate,  that 
a  scheme  comprehending  the  destiny  of  men  and  things, 
for  time  and  eternity,  is  not  to  be  fully  understood  by 
finite  beings,  but  belongs  to  God  who  is  infinite  in  all  his 
perfections.  With  this  great  principle  established  in  the 
soul,  we  may  see  that, 

"  In  all  our  Maker's  grand  designs, 

Omnipotence  with  wisdom  shines  ; 

His  works,  through  all  this  wondrous  frame 

Declare  the  glory  of  his  name." 


SECTION  EIGHTH. 

Attributes  of  God — Goodness. 
1.  The  goodness  of  God  properly  belongs  to  the 
second  classification  of  the  Divine  Attributes,  called 
moral.  This  attribute  is  ascribed  to  God  in  a  sense  in 
which  it  can  be  ascribed  to  no  other  being;  God  is  infi- 
ll i  cly  good.  This  attribute  belongs  to  God  because  it 
forms  an  essential  part  of  that  nature  which  we  must  ascribe 
to  him  as  the  most  perfect  of  all  beings.  David  says,  Ps. 
cxix,  60,  "  Thou  art  good  and  doest  good."    This  passage 


GOODNESS  OF  GOD. 


63 


teaches  first,  that  God  is  good  in  himself,  and  has,  there- 
fore, a  disposition  to  bestow  upon  all  his  creatures  the 
good  of  which  they  are  severally  capable ;  and  second, 
that  he  does  bestow  this  good  upon  his  creatures.  God 
is  good  in  himself  because  there  is  no  motive  or  object 
equal  or  superior  to  himself  to  be  anything  else.  There 
is  nothing  in  the  nature  of  things,  either  spiritual  or  ma 
terial,  that  can  supply  a  single  inducement  for  God  to  be 
anything  else  than  good.  Men  may  see  some  quality  of 
goodness  in  their  equals  that  they  may  desire  to  possess 
or  imitate.  This  may  induce  them  to  use,  it  may  be, 
unlawful  means  to  attain  that  good;  but  it  is  evident  that 
considerations  like  these  cannot  apply  to  God,  for  all 
good  is  actually  in  his  possession,  and  there  is  therefore 
nothing  left  for  him  to  possess  or  desire. 

2.  But  goodness  of  nature  and  goodness  of  conduct 
are  more  desirable  than  the  opposite.  Now  as  this 
proposition  is  admitted  by  men,  it  is  certain  that  an  all- 
wise  God  can  see  it  in  an  infinitely  superior  sense; 
and  that,  for  his  own  happiness,  and  the  welfare  of  his 
creatures,  he  will  make  choice  of  it  as  the  essential  per- 
fection of  his  own  perfect  nature.  This  attribute  is 
necessary  in  connection  with  his  other  perfections  to  com- 
plete the  idea  of  an  all-perfect  Being;  and  to  constitute 
the  ground  of  trust,  love,  and  hope.  Hence  men  may 
look  upon  God  as  their  Father,  and  feel  the  emotions  of 
gratitude  rising  in  harmony  with  sentiments  of  deep 
veneration  and  love.  But  while  goodness  is  more  desira- 
ble than  malevolence,  ?nd  while  it  is  a  disposition  to 
communicate  happiness,  it  is,  at  the  same  time,  regulated 
by  wisdom  and  justice.  Wisdom  in  the  choice  of  intel- 
ligent beings  as  the  subject  of  spiritual  good  ;  and  justice 
in  the  bestowment  of  the  greatest  good  upon  the  most 
virtuous  and  holy.    Thus  the  goodness  of  God  is  made 


54 


GOODNESS   OF  GOD 


a  reason  for  the  proper  cultivation  of  the  lieart,  and  for 
the  most  vigorous  efforts  to  attain  to  all  the  goodness  of 
character  and  happiness  of  life,  of  which  the  human 
being  is  capable. 

3.  The  works  of  God  declare  his  goodness.  This  is 
his  own  testimony,  for  when  he  finished  the  work  of  crea- 
tion, in  its  several  parts,  he  pronounced  them  "good," 
"very  good."  The  Bible  justifies  the  belief  ihat  all 
things  were  created  for  the  purpose  of  being  good  and 
happy ;  and  that  all  the  sensitive  beings  had  as  much  of 
God's  goodness  in  them,  as  they  were  severally  able  to 
contain.  Hence  David  says,  Pi.  xxxiii,  5,  "The  earth 
is  full  of  the  goodness  of  the  Lord."  This  passage 
fully  proves  the  common  great  truth,  that  God's  works 
prooe  his  goodness. 

But  there  is  a  language  that  is  more  easily  understood, 
upon  the  doctrine  of  infinite  goodness,  than  the  works  of 
creation.  It  is  the  language  of  the  Bible.  This  book, 
like  creation,  is  an  effect  of  power,  wisdom,  and  goodness, 
and  like  its  cause  it  is  good.  It  so  unfolds  the  nature  of 
God,  the  nature  of  his  works,  and  the  mysteries  of  his 
providence,  as  to  make  them  all  harmonize  in  the  one 
great  truth — God  is  infinitely  good,  and  does  good  to  all 
his  creatures. 

4.  It  is  true  there  are  evils  in  the  world ;  but  it  is  also 
true  that  there  is  more  good  than  evil;  therefore  there  is 
no  evidence  in  this  that  God  is  not  good.  The  fact  that 
there  are  remedies  for  the  various  evils  extant,  clearly 
s'nows  that  in  the  midst  of  the  evils  of  life  God  is  unfold- 
ing the  great  truth  that  he  is  good.  But  sin  is  in  the 
world.  This  is  true  but  God  did  not  produce  it;  he  did 
no:-  make  such  a  mistake  as  to  incorporate  evil  into  the 
i  ure  and  frame-work  of  his  moral  intelligences;  nor 
did  he  create  angels  or  men  in  connection  with  such  cir- 


GOODNESS   OF  GOD. 


55 


curastances  as  to  compel  either  of  them  to  transgress. 
They  voluntarily  did  the  act,and  sin  followed.  Such  is  the 
nature  of  the  Divine  moral  government,  that  any  oppo- 
sition to  it  is  sin ;  man  did  violate  an  express  law  and 
thereby  involved  himself  and  his  posterity  in  ruin.  This 
is  shown  very  clearly  by  St.  James.  James  i,  13,  15, 
"  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of 
God;  for  God  cannot  be  tempted  with  evil,  neither 
tempteth  he  any  man.  But  every  man  is  tempted 
when  he  is  drawn  away  of  his  own  lust,  and  enticed. 
Then  when  lust  hath  conceived,  it  bringeth  forth  sin ; 
and  sin  when  it  is  finished  bringeth  forth  death." 
This  passage  clearly  shows  by  whom,  and  how  sin 
was  brought  into  the  world.  The  evil  is  charged  upon 
man. 

5.  But  God  might  have  prevented  sin.  It  cannot  -s 
shown  that  God  was  under  any  obligation  to  his  own 
goodness  to  do  this.  He  placed  man  in  a  state  of  trial, 
as  afire  moral  agent,  which  was  the  highest  good  he 
could  confer  upon  him,  and  trial  always  supposes,  at  least 
a  liability  to  err.  Now  if  man  abused  the  freedom  of  his 
will,  and  was  "drawn  away  of  his  own  lusts,"  God  can- 
not by  any  possibility  of  fair  argument  be  charged  with  the 
introduction  of  moral  evil.  St.  Paul  says,  "By  one 
man  sin  entered  into  the  world,"  Rom.  v,  12.  Though 
man  is  chargeable  with  all  this  evil,  God  is  still  good, 
and  not  even  liable  to  a  shadow  of  impeachment.  That 
the  world  might  understand,  and  feel  the  force  of  this 
doctrine  more  fully,  God  immediately  instituted  a  re- 
medial system  by  which  man  might  be  restored  to  his 
favor.  And,  as  if  to  exhibit  all  his  goodness,  he  sent 
his  Son  to  die  m  man's  behalf,  that  this  remedial  s\stem 
might  have  full  efficacy  and  poAver  to  bring  man  back  to 
himself,  to  behold  the  glory  of  his  goodness.    Ps.  cvii,  1, 


56  GOODNESS  OF  GOD. 

"  0,  give  thanks  unto  the  Lord,  for  he  is  good,  for  his 
mercy  endureth  forever." 

6.  As  a  farther  evidence  of  the  Divine  goodness,  man 
is  still  in  a  state  of  trial,  and  is  called  upon  to  seek  that 
•which  is  good.  Now  it  is  a  dictate  of  reason  and  the 
Bible,  that  if  a  man  is  virtuous  he  is  happy,  and  if  he  is 
viscious  he  is  miserable.  This  is  likewise  true  in  experi- 
ence. This  doctrine  of  reward  and  punishment  is  so 
interwoven  with  our  nature  that  we  naturally  look  for 
happiness  as  the  reward  of  piety,  and  misery  as  the  pun- 
ishment of  sin.  What  does  this  argue  ?  The  goodness 
of  God,  as  well  as  his  justice.  The  fact  that  virtue  is 
rewarded  with  happiness,  argues  that  God  prefers  that 
goodness  of  character  which  is  the  most  like  himself. 
Put  God  punishes  the  wicked.  This  is  true,  and  clearly 
proves  his  goodness,  if  we  consider  the  fact  that  he  is  the 
moral  governor  of  a  universe  of  responsible  beings,  and 
that  his  government  is  founded  in  righteousness.  God  is 
infinitely  good  and  is  always  doing  good.  Gratitude  ii 
therefore  the  just  return  that  the  intelligent  objects  of  his 
goodness  should  make.  It  is  a  reason  why  men  should 
love  and  serve  him  in  all  faithfulness ;  and  it  is  the  reason 
why  sinners  are  so  inexcusable  when  they  charge  his  dis- 
pensations with  severity,  partiality,  cruelty  or  injustice. 
God's  goodness  is  the  reason  why  good  men  are  so  happy 
in  his  service,  in  this  life,  and  why  they  expect  an  eternal 
reward  of  felicity  in  heaven. 

'  Before  my  faith's  enlighten'd  eyes, 
Make  all  thy  gracious  goodness  pass  ; 

Thy  goodness  is  the  sight  I  prize  • 
0  might  1  see  thy  smiling  ; 

Thy  nature  in  my  soul  proclaim, 

Reveal  thy  love,  thy  glorious  name  J 


GOD  THE  MAKER    OF  ALL  THINGS. 


57 


SECTION  NINTH. 

Go.l  the  Maker  of  all  things. 

1.  The  power  and  wisdom  of  God  are  essentia]  to  the 
existence  of  everything  exterior  to  himself.  These,  like 
all  the  other  attributes  of  God,  are  invisible ;  but  we  know 
they  are  properties  of  his  nature  by  what  we  see  of  his 
works,  and  by  what  we  are  taught  in  the  Bible.  With 
these  attributes,  essential  to  the  production  of  every  thing 
beyond  himself,  God  is  presented  to  us,  in  this  Article, 
as  the  "  Creator  of  all  things  visible  and  invisible."  In 
this  it  has  the  authority  and  testimony  of  the  Bible.  It 
may  be  regarded  as  a  fact,  therefore,  that  the  Scriptures 
and  this  Article  array  themselves  against  the  infidel  phi- 
losophy that  teaches  the  eternity  of  matter,  and  the  for- 
tuitous union  of  the  several  parts  of  the  universe  into  a 
complete  system. 

2.  The  Scriptures  constantly  describe  God  as  the 
maker,  not  only  of  the  form  in  which  the  universe  now 
stands,  but  of  the  materials  of  which  the  form  is  com- 
posed. With  this  fundamental  truth,  the  Bible  opens. 
Gen.  i,  1,  "In  the  beginning  God  created  the  heavens 
and  the  earth."  The  same  fact  is  taught  throughout  the 
entire  Book  as  one  of  the  principle  characteristics  of  the 
true  God.  Col.  i,  16,  "For  by  him  were  all  things 
created,  that  are  in  heaven,  and  that  are  in  the  earth, 
-visible  and  invisible,  whether  they  be  thrones,  or  domi- 
nions, or  principalities  or  powers,  all  things  were  created 
for  him,  and  by  him."  These  two  passages  may  be  re- 
garded as  a  full  and  clear  confirmation  of  the  general 
belief,  that  the  eternity  of  matter,  and  the  merely  acci- 
dental formation  of  the  universe  is  nowhere  sustained  by 
the  Bible,  nor  by  any  system  of  sound  philosophy. 

3.  By  thajerm  heavens,  in  the  first  of  Genesis,  we  are 
to  understand  as  the  Jews  did,  all  that  is  above  the  earth's 


GOD  THE  MAKER  OF    ALL  THINGS. 

surface — as  the  atmosphere,  the  place  occupied  by  the 
=tars  and  other  planets,  and  the  heaven  of  heavens, 
called  by  St.  Paul  in  2  Cor.  xii,  2,  "the  third  heavens." 
This  latter  place  was  evidently  created  before  the  two 
former,  but  how  long,  or  when,  we  do  not  know.  When 
the  Bible  speaks  of  the  fowls  of  heaven,  the  dews  of 
heaven,  &c.  they  refer  to  the  atmosphere,  or  the  space 
immediately  above  the  earth.  This  may  be  called  the 
first  heaven.  The  atmosphere,  it  is  true,  is  invisible,  but 
we  know  it  does  exist,  and  the  more  we  know  of  its 
properties  and  uses,  by  scientific  research,  the  more  we 
know  of  the  power  and  wisdom  of  God.  It  is  a  medium 
of  life  to  vegetables,  and  to  breathing  animals ;  it  is  the 
medium  of  light,  of  sound,  of  heat  and  cold,  of  dew  and 
rain  ;  and  it  is  one  of  the  theatres  upon  which  is  displayed 
many  of  the  wonders  and  exhibitions  of  the  power  of  God. 

4.  But  in  the  second  heaven  we  may  see  still  greater 
displays  of  the  power  and  wisdom  of  God.  Here  is  the 
Sun,  the  noblest  emblem  of  the  Creator ;  the  Moon,  re- 
flecting the  light  of  the  Sun  by  night,  in  softer  rays,  anc> 
beautifully  emblematic  of  Christ ;  the  Stars  in  their  end 
less  number  and  variety,  harmoniously  moving  around 
greater  planets,  fitly  representing  the  saints  of  God 
Here  again,  though  we  may  have  the  aid  of  science,  w» 
are  bewildered  in  the  works  and  wonders  of  the  Divin- 
power  and  wisdom.  But  if  we  ascend  into  the  third 
heavens  we  are  amid  the  splendors  and  glories  of  thv 
Godhead  itself.  Science  has  made  no  discoveries  here 
but  the  Holy  Ghost  has ;  and  whatever  we  may  know  o< 
this  place  we  must  learn  from  the  Bible.  God  is  th» 
maker  of  all  these  heavens,  and  though  human  wisdon- 
may  not  be  competent  to  the  full  understanding  of  evct. 
the  least  of  his  works,  yet  we  dare  not  ascribe  them  to. 
any  other  being. 


COD   THE   MAKER  OF  ALL  THINOS. 


50 


5.  Eat  the  earth  is  included  in  the  work  of  creation. 
Moses  informs  us  that  when  its  materials  were  brought 
into  being  they  were  "without  form."  In  the  process  of 
bringing  the  earth  out  into  a  distinctive  form,  and  into  its 
appropriate  place,  God  is  represented  as  pursuing  a  plan 
of  consecutive  development.  He  separated  the  light  from 
the  darkness;  he  constructed  the  firmament;  he  sepa- 
rated the  land  from  the  waters;  he  created  herbs  and 
trees;  he  created  the  lights  of  heaven;  the  fish  of  the 
seas,  and  the  fowls  of  heaven ;  and  he  created  the  beasts 
of  the  field.  Every  thing  being  finished  and  assigned  to 
its  appropriate  place  and  office,  one  more  step  and  the 
woik  is  finished;  last  of  all,  man  is  made  in  the  "image 
of  God."  Here  is  a  being  with  all  the  marks  of  superior 
dignity  and  beauty;  a  being  mortal  and  immortal,  fitted 
for  the  present  and  the  future,  with  an  irresistable  and 
innate  consciousness  that  he  did  not  come  into  being  by 
chance,  and  that  he  did  not  produce  himself. 

These  remarks  are  based  upon  the  two  common  ideas 
of  creation,  production  and  formation.  By  the  first  we 
are  to  understand  the  production  of  something  out  of 
nothing ;  and  by  the  second,  the  formation  of  things  as 
they  now  appear,  out  of  pre-existing  matter,  or  that 
which  was  brought  into  being  by  the  first  act  of  creation. 
A  Ctt  xvii,  24,   "  God  made  the  world  and  all  things  therein." 

6.  But  the  Article  speaks  of  invisible  things.  It  may 
dere  refer  to  angels,  to  the  human  soul,  or  to  systems  of 
worlds  in  some  immensely  distant  regions  of  space. 
Whatever  may  be  intended  certain  it  is  that  God  is  the 
Creator,  for  he  is  infinite,  and  fills  all  space.  He  has 
created  what  we  see,  and  there  is  nothing  inconsistent 
with  reason  to  suppose  that  his  power  and  wisdom  have 
been,  and  are  even  now  employed  in  producing  other 
worlds,  and  other  beings,  that  we  can  know  nothing  of. 


60  GOD   THE   MAKER  OF  ALL  THINGS. 

But  if  the  Article  forbids  speculation,  and  limits  the 
mind  to  the  study  of  known  facts,  then  the  Bible  must  be 
our  guide.  It  speaks  of  angels  as  real  beings.  These 
communicate  between  the  heavens  and  the  earth,  yet  we 
cannot  see  them ;  and  but  for  their  employment  as  minis- 
ters of  God's  judgments,  and  as  ministering  spirits  to  the 
saints,  we  might  never  have  heard  of  them.  These  con- 
stitute a  part  of  the  invisible  creation  of  God.  If  the 
Article  includes  the  human  soul,  as  it  surely  does,  and  as 
something  invisible,  we  can  feel  its  truth,  for  we  know 
this  is  our  rational  life  power.  From  these,  as  well  as 
from  some  other  known  facts  of  invisible  existences,  we 
may  see  the  propriety  and  strict  truthfulness  of  our  Arti- 
cle when  it  teaches  us  that  God  is  the  "Maker  of  all 
things  visible  and  invisible."  It  directs  our  minds  to  the 
fact  that  the  Mosaic  theory  of  the  creation  is  strictly  ra- 
tional. It  places  God  at  the  head  of  all  that  exists ;  and 
it  regards  him  as  giving  direction  to  all  the  laws  by  which 
the  various  parts  of  his  works  are  governed.  And  by  giv- 
ing consistency  and  direction  to  these  laws  in  all  their  ope- 
rations, he  is  the  only  reason  why  things  do  still  exist.  We 
pity,  therefore,  that  philosophy,  or  that  man,  who  will 
limit  and  degrade  the  Divine  power  and  wisdom  to  the 
creation  of  the  clam,  the  sponge,  the  polypus,  as  the  pri- 
mary producing  agent  of  all  animal  and  rational  beings. 
And  we  pity,  too,  that  man  whose  philosophy  gives  him  no 
higher  origin  than  the  clam,  and  whose  channel  of  de- 
velopment has  been  through  the  inferior  animals. 

7.  But  the  work  of  creation  is  ascribed  to  the  three 
persons  of  the  Godhead, — the  Father,  the  Son,  and  the 
Holy  Ghost.  We  must  not  suppose,  however,  that  in  the 
creation  the  Father  was  the  principle  agent,  and  that  the 
Son  and  Holy  Spirit  were  subordinate  agents,  or  mere 
instruments  of  power.    In  all  the  works   of  God,  the 


GOD   THE  PRESERVER  OF  ALL  THINGS.  01 

three  persons  in  the  one  essential  Godhead  concur,  as 
one  great  Creator  and  preserver  of  things  both  visible 
and  invisible. 

"  High  is  thy  power  above  all  night, 

What  e'er  thy  will  decrees  is  done  ; 

Thy  wisdom,  equal  to  thy  might. 

Only  to  thee,  O  God,  is  kpown  !" 


SECTION  TENTH. 
Go  I  the  Preserver  of  all  Things. 

1 .  This  part  of  our  Article  states  the  doctrine  of  the 
Divine  Providence.  It  teaches  that  God  is  not  only  the 
maker  of  all  things,  but  the  "preserver  of  all  things 
visible  and  invisible."  The  framers  of  this  Article  in- 
tended, no  doubt,  to  express  the  whole  doctrine  of  Provi- 
dence, though  they  use  but  the  single  terra  Preserver. 
With  this  view  of  the  Article,  we  may  inquire  what 
Providence  means.  The  term,  as  used  in  Christian  the- 
ology, is  designed  to  express  the  conduct  of  God  towards 
his  works,  which  he  upholds  by  his  power  and  regulates- 
by  his  wisdom.  It,  therefore,  signifies  the  constant  care 
which  God  exercises  in  the  preservation  and  government 
of  the  universe. 

Though  the  doctrine  of  Divine  Providence  is  denied  by 
many,  yet  a  single  careful  reflection  might  convince  them 
that  it  is  founded  in  the  necessary  connection  there  is  be- 
tween the  Creator  and  the  created.  If  there  be  a  Maker 
of  all  things  there  must  necessarily  be  a  Preserver  of  all 
things ;  for  it  is  just  as  absurd  to  suppose  that  the  world 
is  preserved  and  governed  by  chance,  or  that  it  has  the 
elements  and  power  of  government  in  itself,  as  to  sup- 
pose that  it  was  brought  into  existence  by  chance.  Hence 
it  is  that  belief  in  God  necessarily  infers  a  Providence. 


62  GOD   THE   PRESERVER  OF  ALL  THINGS. 

God  is  infinite  in  power  and  is  therefore  able  to  govern 
all  things,  and  to  preserve  them  in  being.  He  is  infinite 
in  wisdom  and  therefore  knows  how  to  preserve  and 
govern  all  things.  That  he  is  willing  to  govern  and  pre- 
serve all  things  follows  from  his  goodness ;  and  from  the 
fact  that  things  do  still  exist  and  move  in  such  pei  tect 
harmony.  "He  careth  for  us,"  and  this  :are  ranges 
alike  from  the  least  to  the  greatest  of  all  the  things  that 
he  has  made. 

2.  But  let  us  reflect  upon  the  obvious  fact  that  the 
works  of  creation  are  no  more  able  to  sustain  themselves 
in  being  than  they  were  at  first  to  contribute  to  their  ex- 
istence. Matter  was  brought  into  being  by  the  power  of 
God,  and  moulded  into  such  shapes,  placed  in  such  posi- 
tions, and  adapted  to  such  uses  as  Infinite  Wisdom  dir  cted. 
Now  we  argue  that  whatever  power  was  necessary  to 
bring  matter  into  being,  and  to  adjust  its  several  forms 
and  parts  into  a  complete  universe  is  equally  necessary  to 
preserve  that  universe  in  being.  And  hence  it  is  that  we 
derive  proof  of  the  Divine  Providence  from  the  dependent 
state  of  the  creation.  It  is  necessarily  contingent,  and 
exists  only  by  the  power  and  permission  of  the  Creator. 
Not  a  moment  of  its  duration  is  without  the  presence  of 
God's  power,  and  the  moment  this  is  withdrawn  its  vast 
parts  must  separate  and  reel  in  the  wildest  confusion. 

3.  But  the  Bible  sets  forth  the  doctrine  of  Providence 
in  much  clearer  terms  than  can  be  exhibited  by  reason. 
Here  the  notion  of  Providence  is  taught  as  involving  two 
things,  preservation  and  government.  God  is  expressly 
called  the  preserver.  Job  vii,  20,  "What  shall  I  do 
unto  thee,  0  thou  Preserver  of  men?"  Neh.  ix,  6, 
And  thou  preservest  them  all."  Ps.  xxxvi,  6,  0 
Lord,  thou  preservest  man  and  beast."  Heb.  i  3, 
"  Upholding  all  things  by  the  word  of  his  power." 


GOD  THE  rilESEKVEK  OF  ALL  THINGS.  63 

From  these  and  other  similar  passages  we  learn  the 
great  truth  that  the  purpose  of  God  to  create  all 
things  was  not  confined  to  the  mere  act  of  creating 
them,  but  comprised  their  whole  future  existence. 
But  it  may  be  said  that  all  things  are  preserved  and 
governed  by  fixed  laws.  This  is  true,  but  these  ema- 
nate from  God,  and  are,  at  most,  but  the  particular 
modes  in  which  God  exerts  his  power.  These  are  called 
natural  laws,  but  God  presides  over  their  general  and 
particular  administration  ;  hence  we  have  what  are  called 
general  and  special  providence. 

4.  The  Divine  providence  is  universal.  This  natu- 
rally follows  from  the  Scripture  idea  of  creation.  If 
the  smallest  being  or  particle  of  matter  was  worth  a  be- 
ginning it  was  designed  to  answer  some  end  in  the  crea- 
tion, and  is  therefore  preserved.  We  may  give  some 
Scripture  evidence  of  this  doctrine.  First— In  inani- 
mate nature.  Ps.  cxix,  90,  91,  "Thou  hast  established 
the  Earth  and  it  abideth.  They  continue  this  day  ac- 
cording to  their  ordinances,  for  all  are  thy  servants." 
And,  again,  Ps.  civ,  14.  "He  causeth  grass  to  grow 
for  the  cattle,  and  herb  for  the  service  of  man ;  that  he 
may  bring  forth  food  out  of  the  earth."  Second. — Ani- 
mate creation.  Speaking  of  "both  small  and  great 
beasts,"  David  says,  Ps.  civ,  27.  "These  wait  upon 
thee ;  that  thou  mayest  give  them  their  meat  in  due 
season."  Third. — The  affairs  of  nations  are  under  the 
control  and  care  of  God.  Job.  xii,  23,  "He  increasetli 
the  nations,  and  destroyeth  them;  he  enlargeth  the 
nations,  and  straiteneth  them  again."  Fourth. —  The 
Divine  Providence  may  also  be  recognized  in  fu?nilies, 
Ps.  lxviii.  6,  "God  setteth  the  solitary  in  families."  Ps. 
cvii,  41.  "Yet  setteth  he  the  poor  on  high  from  affliction, 
and  maketh  him  families  like  a  flock."    Fifth. —  The  fowls 


C4  GOD  THE  PRESERVER  OF  ALL  THINGS. 

of  heaven.  Matt,  x,  29,  "  Are  not  two  sparrows  sold 
for  a  farthing?  and  one  of  them  shall  not  fall  to  the 
ground  without  your  Father."  Sixth. — Matt,  x,  30. 
"But  the  very  hairs  of  your  head  are  all  numbered." 
Time  would  fail  us  in  giving  specimens  of  the  extent 
and  minuteness  of  Providence ;  but  from  what  has 
already  been  said,  we  can  readily  see  how  true  our 
Article  is  when  it  recognizes  God  as  the  "preserver  of 
all  things." 

5.  But  we  are  reminded  that  there  are  "invisible" 
things  to  which  the  providence  of  God  is  extended.  If 
by  this  angels  and  spirits  are  intended,  these  are  inclu- 
ded in  the  "all  things,"  and  are  just  as  much  the  objects 
of  Divine  care  as  material  and  visible  bodies  are.  And 
if  the  Article  refers  to  other  worlds,  and  systems  of 
worlds  that  may  be  so  distant  from  ours  that  they  are  in- 
visible; still  the  providence  of  God  is  as  essential  to 
their  existence  and  well  being  as  it  is  to  the  visible  uni- 
verse. God  is  the  Creator  of  all  things  visible  and  invisi- 
ble, and  he  is  the  governor  and  preserver  of  them  all. 

I  have  looked  over  this  delightful  subject  hastily,  but 
with  sufficient  precision,  I  trust,  to  make  the  doctrine 
somewhat  clear  and  impressive,  and  will  close  with  two 
remarks. 

First. — The  doctrine  of  providence  leads  to  very  ex- 
alted ideas  of  God  and  his  attributes.  He  is  the  only 
underived  being  in  existence,  and  is,  therefore,  the  only 
independent  being.  He  is  wise  and  knows  how  to  pre- 
serve and  govern.  He  is  infinite  in  power  and  is  able  to 
preserve.  He  is  infinite  in  goodness  and  governs  and 
sustains  all  things  in  such  a  way  as  to  secure  to  his  intel- 
ligent creatures  the  greatest  amount  of  enjoyment. 

Second. — The  doctrine  of  a  constant  and  universal 
providence  should  remind  us  of  the  various  duties  of 


THE  TRINITY". 


6fi 


religious  and  social  life.  In  religious  life  to  be  constant 
in  the  discharge  of  every  Christian  duty.  God  is  always 
upholding  and  enriching  us  with  his  blessings ;  he  is  con- 
stantly preserving  us  from  the  thousand  snares  of  the 
world,  the  flesh,  and  satan,  and  we  should  always  trust 
in  him  for  protection  and  look  to  him  for  his  blessing. 

In  social  life  we  are  reminded  of  our  duty  to  the  poor, 
the  humble,  the  sad  in  heart.  Our  conduct  should  never 
cause  them  a  sigh,  or  a  tear.  We  should  comfort,  assist, 
and  encourage  them ;  and  never  should  we  forget  that, 
though  Lazarus  was  poor  he  is  now  in  Abraham's  bosom, 
while  the  rich  man  is  in  hell.  God  sustains  us  that  we 
may  sustain  others ;  he  gives  us  friends  that  we  may  be 
friends  to  the  stranger ;  and  he  smiles  upon  us  that  we 
may  smile  upon  our  fellow  beings. 

"  In  every  stream  his  bounty  flows, 
Diffusing  joy  and  wealth  ; 

In  every  breeze  his  spirit  blows 
The  breath  of  life  and  health." 


SECTION  ELEVENTH. 

The  Trinity. 

1.  This  doctrine  is  stated  in  the  Article  in  these  words, 
And  in  unity  of  this  Godhead,  there  are  three  persons 
of  one  substance,  power,  and  eternity ;  the  Father,  the 
Son,  and  the  Holy  Ghost."  The  Bible  is  very  clear  in 
the  doctrine  of  but  one  God,  as  has  been  shown  in  Sec- 
tion first;  but  as  soon  as  we  open  it  again,  and  in  other 
places,  another  doctrine  is  presented  which  seems  to  con- 
flict with  this  first  statement.  This  is  technically  called 
the  doctrine  of  the  Trinity,  and  teaches  the  union  of 
three  distinct  Persons  in  one  Godhead.    In  conformity 


66 


THE  TRINITY. 


with  the  Scripture  teaching  on  this  doctrine,  our  Article 
makes  the  statement  that  there  is  but  one  substance  or 
essence  of  the  Father,  the  Son,  and  the  Holy  Ghost,  and 
that  these  three  Persons  in  one  essence  partake  of  the 
same  nature  and  perfections  of  Supreme  Divinity.  No 
one  doubts  the  existence  of  one  God  who  has  carefully 
studied  the  light  of  nature,  and  the  Bible ;  but  there  are 
persons  who,  not  only  doubt  but  deny  the  doctrine  of 
three  Persons  in  this  one  God.  To  sustain  themselves 
they  necessarily  deny  the  Divine  nature  of  Jesus  Christ, 
as  well  as  that  of  the  Holy  Spirit.  These  doctrines  are 
necessarily  involved  in  the  doctrine  of  the  Trinity ;  but 
as  they  more  properly  belong  to  the  Notes  on  Art.  II, 
and  IV,  nothing  will  be  said  upon  them  here. 

2.  Let  us  now  try  to  ascertain  whether  the  doctrine  of 
the  Trinity  is  a  doctrine  of  the  Bible.  If  it  is  not  it 
should  be  discarded ;  and  if  it  is,  it  is  proper  that  it  should 
be  an  Article  of  faith  in  every  summary  of  Christian 
belief.  But  before  we  proceed  to  the  proof  of  this  doc- 
trine we  must  define  the  terms  in  which  it  is  stated. 
First.— The  term  Trinity.  This  term  is  not  found  in 
the  Bible,  it  is  true,  but  it  is  a  very  appropriate  term  to 
express  this  great  doctrine.  It  signifies  three  in  one,  and 
is  expressive  of  three  distinct  Persons  in  one  undivided 
Godhead.  Second. — The  term  Godhead  signifies  the 
Divine  nature.  The  term  is  found  in  Rom.  1,  20,  "Even 
his  eternal  power  and  Godhead ;"  and  in  Col.  ii.  9,  "For 
in  him  dwelleth  all  the  fullness  of  the  Godhead  bodily," 
This  term  more  properly  denotes  that  infinite,  eternal  and 
unchangeable  nature  which  is  common  to  the  Father,  the 
Son,  and  the  Holy  Ghost;  and  which  cannot  be  said  to 
be  peculiar  to  either.  Third. — The  distinction  in  the 
Godhead  is  known  by  the  term  Person.  This  term  is 
intended  to  express,  only,  the  distinction  of  Persons  in 


THE  TRIXITV. 


G7 


the  Godhead  without  effecting  their  unity  in  one  essence. 
Fourth. — The  term  essence  or  substance  means  thai 
which  has  a  real  being.  As  it  is  applied  to  the  doctrine 
before  us,  it  means  the  reality  of  the  Divine  nature  of  God 
and  of  the  two  other  Persons  that  compose  the  Trinity. 

3.  In  the  farther  statement  of  this  doctrine  we  may 
notice  what  is  said  of  it  in  the  Old  Testament.  It  is 
generally  believed  that  this  doctrine  is  purely  of  New 
Testament  revelation.  This  is  true  to  some  extent;  but 
at  the  same  time  all  will  agree  that  the  Hebrews  had 
some  idea,  at  least,  of  a  plurality  of  persons  in  the  God- 
head, if  not  exactly  a  Trinity.  What  else  could  they 
understand  by  Gen.  i,  26,  "And  God  said  let  us  make 
man  in  our  image  after  our  likeness?"  Now  it  is  not  a 
question  that  God  is  the  creator,  and  that  man  was  made 
in  his  image ;  but  that  other  Persons  are  in  the  Godhead, 
and  were  associated  with  the  Father  in  the  creation  of  man. 
Again,  it  is  said  in  Chap,  xi,  7,  "Let  us  go  down  and 
there  confound  their  language."  These  are  certainly  re- 
markable forms  of  expression,  when  taken  in  connection 
with  the  uniform  doctrine  of  the  Scripture  that  there  is 
no  other  God  but  one ;  and  when  we  consider  the  fact 
that  angels  were  never  associated  with  God  in  any  of 
his  acts  in  creation.  These  plural  pronouns  were  un- 
doubtedly intended  to  indicate  a  plurality  of  Persons  of 
equal  power  and  eternity  with  the  Father. 

But  this  plurality  of  Persons  seems  to  be  reduced  to 
the  number  three,  in  the  blessing  of  Aaron,  in  Numb. 
vi,  24,  26,  "The  Lord  bless  thee,  and  keep  thee;  the 
Lord  make  his  face  to  shine  upon  thee,  and  be  gracious 
unto  thee ;  the  Lord  lift  up  his  countenance  upon  thee, 
and  give  thee  peace."  The  proof  of  the  Trinity  is  found 
in  this  passage  in  the  repetition  of  the  name  of  God 
three  times,  and  bee  asc  of  its  similarity  to  the  Chris- 


60 


THE  TRINITY. 


tian  benediction,  in  2  Cor.  xiii,  14,  "The  grace  of  the 
Lord  Jesus  Christ,  and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Ghost  be  with  you  all."  This 
taken  in  connection  with  that  class  of  passages  in  which 
express  mention  is  made  of  the  Son  and  Holy  Spirit 
forms  very  clear  evidence  of  a  Trinity  taught  in  the  Old 
Testament.  The  first  is  in  Ps.  ii,  7,  "Thou  art  my 
Son."  This  was  uniformly  understood  by  the  Jews  to 
refer  to  the  Messiah ;  and  New  Testament  writers  deter- 
mine this  to  be  the  true  interpretation.  The  second  is, 
Is.  xlviii,  16,  "And  now  the  Lord  God  and  his  Spirit 
hath  sent  me,"  and  Chap,  lxi,  1,  "The  Spirit  of  the 
Lord  God  is  upon  me."  Here  while  one  Divine  Person 
is  speaking,  he  speaks  of  another  Divine  Person  whom 
he  styles  the  Spirit ;  and  of  another  Divine  Person 
whom  he  calls  the  Lord  God.  Compare  this  with  Ps. 
xxxiii,  6,  "By  the  word  of  the  Lord  were  the  heavens 
made ;  and  all  the  hosts  of  them  by  the  breath  of  his 
mouth."  In  both  of  these  passages  three  Persons  are 
distinctly  named ;  in  the  latter  express  mention  is  made 
of  the  Father,  the  Word,  or  Son  of  the  Father;  and 
the  breath  of  his  mouth  which  can  be  no  other  than  the 
Holy  Spirit. 

From  these  and  similar  passages  the  Jewish  commen- 
tators agreed  in  saying:  "There  are  three  degrees  in 
the  mystery  of  Elohim;  and  these  degrees  are  called 
Persons.  They  are  all  one,  and  cannot  be  separated." 
Add  to  this  the  historic  fact  that  the  Hindoos,  the  Per- 
sians, the  Egyptians,  the  Greeks  and  Romans  held  a 
triad  in  the  Divine  nature,  and  we  must  trace  the  origin 
of  this  traditionary  belief,  chiefly,  if  not  altogether  to 
the  Jewish  Scriptures.  But  while  the  above  passages 
cannot  be  regarded  as  positive  proof  of  this  doctrine  of 
the  Trinity,  yet  when  they  are  taken  together,  and  in 


THE  TRIXITV. 


63 


connection  with  others  of  a  similar  import,  they  cer- 
tainly teach  a  plurality  of  Persons  in  the  Godhead,  and 
strongly  intimate  that  this  plurality  consists  of  but  three 
Persons. 

4.  As  nothing  positive,  on  this  doctrine,  can  be  drawn 
from  the  Hebrew  Scriptures,  our  fuller  and  final  proof 
must  be  found  in  the  Christian  Scriptures.  Even  here, 
the  doctrine  of  the  Trinity,  in  all  its  extent  and  modifica- 
tions is  taught  in  no  single  passage.  There  are  many 
passages,  it  is  true,  that  prove  the  existence  of  three  dis- 
tinct Persons ;  but  these,  apart  from  all  others,  by  no 
means  prove  that  these  Persons  are  necessarily  Divine,  or 
that  they  belong  to  one  essence.  Hence  the  importance 
of  those  passages  which  prove  the  doctrine  of  Christ's 
proper  Divinity  ;  and  of  those,  too,  which  prove  the  Di- 
vinity of  the  Holy  Spirit.  If  these  two  doctrines  cannot 
be  made  out,  the  doctrine  of  the  Trinity  cannot  be  sus- 
tained by  any  possibility  of  argument  or  Scripture  testi- 
mony. But  the  Bible  is  very  clear  upon  these  subjects, 
as  we  shall  hereafter  see,  and  we  therefore  proceed  with 
the  greater  confidence  to  examine  the  doctrine  of  the 
Trinity  as  it  is  taught  in  the  New  Testament. 

First. — The  baptism  of  Jesus  as  narrated  in  Mutt, 
Hi,  16,  17.  Now  if  it  is  admitted  that  Jesus  is  a  Di- 
vine Person ;  and  that  the  Holy  Spirit  is  a  Divine 
Person,  then  the  doctrine  of  the  Trinity  is  clearly 
proved  by  this  transaction.  The  Father,  by  an  audible 
voice  from  heaven,  bears  testimony  to  his  incarnate 
Son ;  the  Son,  in  his  humanity  is  baptized  by  John ;  and 
the  Holy  Spirit,  "like  a  dove,"  descends  upon  him. 

Second. — The  baptism  of  Christians  is  another  clear 
proof  of  the  Trinity.  The  form  of  words  appointed  to 
be  used  in  this  ordinance  is  as  follows:  Matt.xxvui,  19, 
"Baptizing  them  in  the  name  of  the  Father,  and  of  the 


70  THE  TRINITY. 

Son,  and  of  the  Holy  Ghost."  Now  it  is  well  known 
that  this  is  a  religious  ordinance,  in  which  the  subject  is 
dedicated  to  the  Object  of  religious  service.  It  cannot, 
therefore,  be  reconciled  to  the  uniform  teaching  of  the 
Bible  to  suppose  that  God,  who  has  said,  "  Thou  shalt 
worship  the  Lord  thy  God,"  should  demand,  in  the 
solemn  service  of  Christian  baptism,  that  worship  and 
service  should  be  rendered  to  a  being  less  than  himself, 
or  less  than  Divine.  This  initiatory  rite  of  Christianity 
is  evidently  intended  to  teach  us,  that,  while  there  is  one 
God,  there  are  two  other  Persons  of  equal  authority  with 
himself,  who  are  severally  engaged  as  one  God  in  the 
work  of  human  salvation.  If  the  Father,  in  whose 
name  we  are  baptized,  be  a  Person,  so  must  also  the 
Son  and  Holy  Ghost  be  Persons,  for  men  are  baptized 
in  the  name  of  these  as  well  as  in  the  name  of  the 
Father. 

Third. — The  Apostolic  benediction  furnisnes  another 
proof  of  the  Trinity  of  Divine  Persons.  This  is  evi- 
dently a  prayer  for  such  blessings  as  none  but  Divine 
Persons  can  communicate.  But  if  this,  or  any  othei 
form  of  prayer  be  addressed  to  any  being  less  than  God 
it  were  impiety  and  idolatry ;  yet  three  Persons  are 
distinctly  recognized  and  addressed,  as  possessing  Di 
vine  perfections,  and  as  able  to  bestow  upon  Christians, 
love,  grace,  and  holy  communion.  There  is  one  other 
text,  though  the  genuineness  of  it  is  doubted,  which 
I  will  record  in  this  place.  1  John,  v,  7,  "There 
are  three  that  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost,  and  these  three  are 
one." 

5.  The  three  Persons  in  the  Trinity  are  distinguished 
from  each  other  by  their  personal  properties.  It  is  the 
personal  property  of  the  Father  to  beget  the  Son.  Ps. 


THE  TRINITT 


71 


ii,  7,  "Thou  art  my  Son;  this  day  have  I  begotten 
thee."  It  is  the  personal  property  of  the  Son  to  be 
eternally  begotten  of  the  Father.  Johni,  14,  "And  we 
beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father."  It  is  the  personal  property  of  the  Holy  Ghost 
to  proceed  eternally  from  the  Father  and  the  Son.  John 
xv,  26,  "But  when  the  Comforter  is  come,  whom  1  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedelh  from  the  Father,  he  shall  testify  of  me." 
These  are  called  personal  properties  to  distinguish  them 
from  the  essential  perfections  of  the  Divine  nature.  Es- 
sential perfections  are  common  to  the  three  Persons  in  the 
Godhead ;  but  a  personal  property  is  something  peculiar 
to  each,  and  which  may  be  affirmed  of  one  but  not  ot 
the  other  two.  Paternity  is  peculiar  to  the  Father,  filia- 
tion to  the  Son,  and  procession  to  the  Holy  Spirit. 
"Plainly,  therefore,  says  St.  Augustine,  "and  without 
doubt  it  is  to  be  believed  that  the  Father,  Son,  and  Holy 
Ghost  are  one  Almighty  God,  eternal,  unchangeable; 
and  every  one  of  these  is  God,  and  all  of  them  but  one 
God."  Now  how  it  is  that  three  Persons  of  equal  power 
and  eternity  are  one  essence  we  know  nothing  about. 
The  Bible  reveals  no  more  upon  this  subject  than  it  does 
upon  the  particular  mode  of  the  existence  of  God.  The 
Scriptures  reveal  the  fact  of  a  Trinity,  and  we  are  to 
believe  it  without  speculating  beyond  what  is  written. 
Christ  requires  that  all  his  followers  should  believe  this 
doctrine  ;  and  by  this  requirement  he  places  it  among  the 
first  and  most  essential  doctrines  of  our  holy  religion.  It 
is  such  in  reality  because  it  is  the  doctrine  that  fronts  the 
world  ;  and  because  it  is  intimately  interwoven  with  the 
whole  exhibition  of  Christian  truth.  "It  is  fit,  therefore, 
that  we  should  acknowledge  and  confess  one  God,  made 
known  as  the  Father,  Son,  and  Holy  Ghost,  acknowledg- 


72 


THE  TRINITY. 


ing  the  several  subsistences  of  one  Deity,  but  as  God  un- 
derstanding the  communion  of  those  subsistences  in  the 
same  essence."    Justin  Martyr,  Expos.  Fidei 
"  Now  let  the  Father,  and  the  Son 

And  Spirit  be  adored 
Whete  there  are  works  to  make  him  known, 
Or  saints  to  love  the  Lord." 


ARTICLE  II. 


OF  THE  WORD,  OR  SON  OF  GOD,  WHO  WAS 

MADE  VERY  MAN. 

"  The  Son,  who  is  the  Word  of  the  Father,  the  very  and  eternal 
God.  of  one  substance  with  the  Father,  took  man's  nature  in  the 
womb  of  the  blessed  virgin  ;  so  that  two  whole  and  perfect  na- 
tures, that  is  to  say,  the  Godhead  and  manhood,  were  joined  to- 
gether in  one  person,  never  to  be  divided,  whereof  is  one  Christ, 
ve  y  God  and  very  man,  who  truly  suffered,  was  crucified,  dead 
and  buried,  to  reconcile  his  Father  to  us,  and  to  be  a  sacrifice,  not 
only  for  original  guilt,  but  also  for  actual  sins  of  men." 

SECTION  FIRST. 
Divinity  of  Christ. 

1.  It  is  stated  in  this  Article  that  the  person  called  the 
Son  of  the  Father,  is  "the  very  and  eternal  God." 
If  this  can  be  shown  to  be  the  doctrine  of  the  Bible,  then 
Ave  shall  have  proved  that  the  second  Person  in  the 
Trinity  is  a  Divine  Person,  and  so  far  a3  the  proof  may 
go  in  this  particular  case,  it  will  greatly  assist  our  faith 
in  the  doctrine  of  Three  Persons  of  equal  power  and  di- 
vinity, in  the  one  Godhead.  The  Scriptures  constantly 
prove  that  Jesus  Christ  is  "the  very  and  eternal  God, 
of  one  substance  with  the  Father." 

First. — Christ  is  God.  John  i,  1,  "In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.'"  This  justly  celebrated  passage  proves 
that  Christ  is  God  in  a  form  of  testimony  that  cannot  be 
mistaken.  "  The  Word  was  God."  If  the  Word  was 
God,  "in  the  beginning,"  he  is  still  God,  for  it  is  impos- 
sible for  God  to  cease  to  exist.  St.  Paul  confirms  the 
doctrine  of  this  passage  by  Rom.  ix,  5,  "Of  whom,  as 

4  73 


74 


DIVINITY   OF  CHRIST. 


concerning  the  flesh,  Christ  came,  who  is  over  all,  God 
blessed,  forever.  Amen."  It  is  clearly  impossible  to 
avoid  the  force  of  this  passage  by  any  form  of  augmen- 
tation, and  hence  the  confidence  with  which  it  is  asserted 
in  tins  Article  that  Christ  is  God. 

Second. — Christ  is  the  true  God.  1  John,  v,  20, 
"This  is  the  true  God,  and  eternal  life."  But  who  is 
the  eternal  life?  The  passage  itself  answers  the  ques- 
tion. And  the  question  is  answered  by  Christ  himself, 
in  John  xiv,  6,  "Jesus  saith  unto  him,  I  am  the  way,  the 
truth  and  the  life."  In  this  short  passage,  interpreted 
by  one  who  well  knew  its  true  import,  and  application, 
Christ  is  called  the  "  true  God." 

Third. — Christ  is  equal  with  God.  John  x,  30,  "  I 
and  my  Father  are  one  ;"  and  verse  38,  "  The  Father  is  in 
me  and  I  in  him."  Again,  Chap,  xiv,  11,  "I  am  in  the 
Father,  and  the  Father  in  me."  Now  if  these  lew  pass- 
ages prove  anything,  they  prove  that  Christ  is  in  all  respects 
equal  with  God  the  Father. 

2.  In  farther  confirmation  of  this  doctrine,  the  Bible 
ascribes  such  attributes  to  Christ  as  can  only  be  ascribed 
to  God. 

/First. — Eternity.  This  attribute  can  belong  to  no  being 
but  God ;  but  if  it  can  be  shown  that  Christ  is  from 
eternity,  then  Christ  is  the  very  and  eternal  God."  He 
declares  that  he  is  "  the  first  and  the  last,"  and  is  styled 
"the  high  and  lofty  One  that  inhabiteth  eternity."  In  Is. 
ix,  6,  Christ  is  called  the  "Everlasting  Father."  That  the 
prophet  means  Christ,  is  evident  from  the  first  part  of  the 
verse:  "For  unto  us  a  child  is  born  ;"  and  that  he  means 
eternity  proper  is  clear  from  the  word  "  Father,"  for  none 
but  God  is  "  the  Everlasting  Father."  Prov.  viii,  22,  23, 
"The  Lord  possessed  me  in  the  beginning  of  his  way, 
before  his  works  of  old.    1  was  set  up  from  everlasting, 


DIVINITY  OF  CHRIST. 


75 


from  the  beginning,  or  ever  the  earth  was."  The  person 
referred  to  in  this  passage  is  called  "  Wisdom,"  in  verse 
12  •  and  St.  Paul  applies  this  name  to  Christ  in  1  Cor.  i, 
24,  "  The  Wisdom  of  God."  John  says,  "  He  was 
before  me,"  and  yet  John  was  born  six  months  before  the 
human  nature  of  Christ.  John  certainly  refers  to  the 
divine  nature  of  Christ,  which  is  eternal.  Jo'm  viii.  58,. 
"  Before  Abraham  was,  I  am."  Christ  here  calls  himself 
the  Eternal  one.  St.  Paul  says,  "Neither  let  us  tempt 
Christ  as  they  also  tempted,"  but  this  temptation  of  which 
the  Apostle  speaks,  was  fourteen  hundred  years  before 
Christ  came,  and  must  be  taken  as  proof  of  his  eternity. 

Second. — Immutalility  is  an  attribute  of  God,  and  it  is 
an  attribute  of  Christ,  therefore  Christ  is  God.  Heb.  i,  1 2, 
"But  thou  art  the  same,  and  thy  years  shall  not  fail;" 
Chap,  xiii,  8,  "  But  thou  art  the  same,"  evidently  refers 
to  the  immutability  of  Christ.  "  Jesus  Christ  the  same 
yesterday  and  to-day,  and  forever."  These  words  cover 
all  time  past,  and  to  come,  and  are  but  explanations  of 
the  word  eternity.  Now  in  all  these  years  and  days,  past 
and  to  come,  Christ  is  "the  same;"  therefore  these 
passages  prove  that  Jesus  Christ  is  immutable,  and  con- 
sequently they  prove  that  he  is  "the  very  and  eternal 
God." 

T drd. —  Omnipresence  is  an  attribute  predicated  of  Christ 
in'  Matt,  xviii,  20,  "  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  then:.' 
Mult,  xxviii,  20,  "And  lo  !  I  am  with  you  always,  even  to 
the  end  of  the  world."  These  two  passages  unquc-  don 
ably  teach  that  Christ  is  omnipresent,  and  as  this  attribu  e 
can  be  predicated  of  none  but  God,  therefore  Chris!  is 
God. 

Fou.th. —  Omniscience  is  an  attribute  of  Christ,  John  xxi. 
17,  "Lord  thou  knowest  all  things."    To  know  all  things 


76 


DIVINITY  OF  CHRIST. 


supposes  the  presence  of  Christ  with  all  things,  Col.  ii,  3, 
"In  whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge." 

Fifth, —  Omnipotence  is  an  attribute  of  Christ.  Matt. 
xxviii,  18.  "  And  Jesus  came  and  spake  unto  them  say- 
ing, All  power  is  given  unto  me  in  heaven  and  in  earth." 
In  Rev.  i,  8,  Jesus  Christ  is  expressly  called  "  the  Al- 
mighty." Hence  the  attribute  called  omnipotence  belongs 
to  him,  and  therefore  he  is  God. 

From  this  brief  sketch  of  testimony  from  the  Scrip- 
tures, it  is  evident  that  eternity,  immutability,  omni- 
presence, and  omniscience  are  attributes  of  Christ.  These 
are  the  highest  perfections  that  the  Bible  ascribes  to  God  ; 
but  we  have  seen  that  these  are  ascribed  to  Christ  as 
clearly  as  they  are  ascribed  to  God ;  therefore  the  doc- 
trine of  the  divinity  of  Chirst  is  clearly  established,  if 
there  were  no  other  proofs. 

3.  But  there  are  works  ascribed  to  Christ  which  can 
be  performed  by  none  but  God,  as  Creation  and  Preserva- 
tion, from  which  also,  we  prove  the  divinity  of  Christ. 

First. —  Creation.  John  i,  3,  "All things  were  made  by 
him  ;  and  without  him  was  not  any  thing  made  that  was 
made."  Col.  i,  16,  "  For  by  him  were  all  things  created, 
that  are  in  heaven  and  that  are  in  earth,  visible  and  invi- 
sible, whether  they  be  thrones,  or  dominions,  or  principali- 
ties, or  powers,  all  things  were  created  by  him  and.  for 
him."  Upon  these  two  passages  might  rest  this  whole 
subject,  for  no  testimony  can  be  more  pointed  and  direct. 
They  prove  that  Christ  is  the  Creator,  therefore  they 
prove  that  is  God  ;  for  creation  is  never  ascribed  to 
any  being  but  God,  in  any  part  of  the  whole  Ccriptur* 
record. 

Second. — The  Preservation  of  all  things  is  asov  cd  t< 
Christ.     Cel.  i,  17,  "  By  him  all  things  consist.'"  foi 


DIVINITV  OF  CHRIST. 


77 


i,  3.  "  And  upholding  all  things  by  the  word  of  his 
power."  In  these  passages,  the  work  of  upholding  all 
things  is  ascribed  to  Christ,  without  any  intimation  that, 
in  this  work,  he  is  exercising  a  power  delegated  to  him. 
Preservation  is  the  peculiar  work  of  God  ;  but  it  lias  been 
shown  that  Christ  preserves  all  things,  therefore  Christ  is 
OoJ. 

4.  Divine  Honors  are  ascribed  to  Christ.  Every  reader 
of  the  Bible  knows  that  the  worship  of  any  other  being 
but  the  "one  living  and  true  God,'  is  idolatry  ;  and  yet 
the  Scriptures  testify  that  Christ  is  worshiped,  and  is  to 
be  worshiped  as  God.  This  cannot  be  reconciled  with  the 
fact  that  "Thou  shalt  worship  the  Lord  thy  God,"  unless 
Christ  is  "  the  very  and  eternal  God."  John  v,  2.3, 
"That  all  men  should  honor  the  Son,  even  as  they  honor 
the  Father."  Phil,  ii,  9,  11,  "Wherefore  God  also  hath 
highly  exalted  him,  and  given  him  a  name  ;  that  at  the 
name  of  Jesus  every  knee  should  bow,  of  things  in  heaven, 
and  things  in  earth,  and  things  under  the  earth  ;  And 
that  every  tongue  should  confess,  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father."  Now  to  "  honor," 
"  to  bow  the  knee,"  is  well  known  to  be  appropriate 
phraseology  for  worship.  It  is  clear  then  that  the  Son  is 
worshiped  as  God,  and  that,  too,  at  the  command  of  God 
the  Father.    Therefore  he  is  God. 

5.  But  if  we  hear  what  Christ  says  of  himself  we  will 
see  farther  evidence  of  the  divinity.  "  All  power  is  given 
to  me  in  heaven  and  in  earth."  Now  this  is  no  vain  boast, 
if  we  witness  the  credentials  with  which  he  was  furnish"^ 
and  the  many  direct  proofs  he  exhibited,  both  of  the 
divinity  of  his  person,  and  of  his  mission.  His  divinity 
was  attested  at  the  baptism  when  the  Holy  Spirit,  like  a 
dove,  descended  and  rested  upon  him  ;  it  was  attested  at 
his  transfiguration  when  the  gloriec  of  his  eternal  God- 


78 


DIVINITY  OF  CHRIST. 


head  beamed  through  the  veil  of  his  humanity,  and  when 
the  disciples  saw  Moses  and  Elias  talking  with  him,  said, 
"  It  is  good  to  be  here."  And  it  was  attested,  when  so 
terrible  was  the  voice  that  some  said  "it  thundered,  and 
others  that  an  angel  spake." 

But  look  at  his  works.  He  gave  -sight  to  the  blind, 
hearing  to  the  deaf,  speech  to  the  dumb,  tone  and  vigor 
to  the  palsied  limbs,  the  pardon  of  sins  to  the  penitent ; 
and  he  stilled  the  furious  tempest  with  a  word,  and  raised 
the  dead.  All  these  miracles  speak  to  but  two  single 
points  of  his  character,  his  divinity,  and  his  be>ie>wh>u-e. 
He  pointed  to  his  works  as  witnesses  of  the  former  and  to 
his  mission  as  an  evidence  of  the  latter.  For  himself  he. 
could  not  have  felt  a  stronger  assurance  of  the  fact  thai 
he  was  God,  if  the  hierarchies  of  heaven  had  constan'h' 
stood  around  him,  like  an  ampitheatre  of  living  p-mr-v 
pouring  forth  their  songs  of  praise  and  worship  to  a.\ih»v 
ticate  his  claims  to  honor  and  worship. 

"Join  all  the  glorious  names 

Of  wisdom,  love,  and  power, 

That  ever  mortals  knew, 
Or  angels  ever  bore; 

All  are  too  mean  to  speak  his  worth, — 

Too  mean  to  set  the  Saviour  forth.' 

6.  But  it  Jesus  Christ  Avere  not  God,  the  Authors  of  th« 
Gospels,  and  the  Epistles,  must  have  adopted  a  very  dan- 
gerous style.  The  Jews,  with  whom  Christ  and  his 
Apostles  constantly  mingled,  were  strong  advocates  of 
the  unity  of  God  ;  and  the  surrounding  nations  were 
idolaters.  To  the  Jews,  Christ  constantly  proposed  him- 
self as  the  very  and  eternal  God.  And  the  Jews  clearly 
understood  him  in  this  sense,  and  charged  him  with 
blasphemy.  Wherever  Christ  was  preached  among  the 
Gentiles,  he  was  constantly  presented  as  God,  and  that,  too, 


HUMANITr  OF  CHRIST. 


79 


for  the  express  purpose  of  destroying  idolatry.  The 
believing  heathen  were  baptised  in  his  name,  and  required 
to  give  hi.n  divine  honors.  Now  ail  this  is  irreconcilable 
it  Christ  is  not  a  divine  Person, — the  true  God.  And 
Christ  himself,  as  well  as  his  Apostles,  must  have  prac- 
ticed the  greatest  possible  deception,  and  are  therefore 
unworthy  of  a  name  in  the  history  of  the  world.  But  this 
they  did  not  do,  as  the  predictions  of  the  Old  Testament 
piophets,  and  the  miracles  of  Christ  clearly  testify.  They 
propagated  a  fact  interwoven  with  the  very  essence  of  the 
Divine  nature,  and  of  all  others,  the  most  essential  to  the 
salvation  of  the  world. 

But  enough  has  been  said  in  this  place  to  show  how 
clearly  this  doctrine  is  established  by  the  Scriptures  ;  and 
to  excite  in  the  reader  a  disposition  to  investigate  t-  ^ 
subject  still  further.  And  enough  has  been  said  to  justify 
the  framers  of  this  Article  in  the  use  of  the  language  which 
sets  forth  Christ  as  "  the  very  and  eternal  God,  of  one 
substance  with  the  Father.  So  fully  convinced  of  this 
truth  was  St.  Ingratious  that  he  says,  "  I  glorify  Jesus 
Christ,  even  God,  who  has  endued  you  with  wisdom." 

"Jehovah,  Christ,  I  thee  adore, 
Who  gav'st  my  soul  to  be ; 

Fountain  of  being  and  of  power, 
And  great  in  majesty." 


SECTION  SECOND. 
Humanilij  of  Christ. 
1.  He  "took  man's  nature."    As  the  first  Adam,  was 
produced  by  the  immediate  agency  of  God  the  Father,  so 
Jesus,  who  is  the  second  Adam,  was  produced  by  the 
immediate  agency  of  the  Holy  Ghost.    Luke  i,  35.  "The 


80 


HUMANITY  OF  CHRIST. 


Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  tl  ee ;  therefore  that  holy  thing 
that  shall  be  born  of  thee,  shall  be  called  the  Son  of  God." 
Now  the  phrase  "  come  upon  thee,"  and  "overshadow  thee," 
means  nothing  more  than  that  Mary,  the  mother  of  Jesus, 
was  miraculously  qualified,  by  the  Holy  Ghost,  to  conceive 
and  produce  a  son,  with  all  the  rudiments  of  a  perfect 
human  being.  The  same  phraseology  occurs  in  Acts  i,  8, 
"  After  that  the  Holy  Ghost  is  come  upon  you."  Here  it 
means  the  miraculous  power  by  which  the  Apostles  should, 
everywhere,  testify  of  Christ.  Now  as  every  miraculous 
evetit  takes  place  through  the  influence,  and  agency  of 
the  Holy  Ghost,  we  can  have  no  difficulty  in  believing  in 
the  supernatural  conception  of  Christ,  and  this  too,  in  full 
view  if  all  that  infidels  may  have  said  to  the  contrary. 

The  first  Adam  was  made  a  full  and  perfect  man  by  one 
act  of  Almighty  power,  but  Christ,  the  second  Adam,  was 
subject,  in  common  with  all  other  human  beings,  to  all  the 
natural  laws  of  human  progression,  in  all  his  physical  and 
intellectual  developments.  Hence  there  was,  first,  the 
conception;  second,  the  accomplishment  of  full  time;  and 
third,  the  birth.  Now  these  are  some  of  the  physical  facts 
in  the  production  of  any  human  being,  and  in  these  facts 
we  have  the  evidence  that  Jesus  Christ  had  a  human  body. 
But  the  Scripture  history  is  farther  evidence  of  his  hu- 
manity, and  that  his  body  was  subject  to  all  the  ordinary 
laws  of  physical  development.  Of  the  truth  that  he  was 
born  like  other  children,  there  can  be  no  doubt,  and  his 
subsequent  history  attests  the  truth  of  his  gradual  physical 
and  intellectual  growth.  Luke  ii,  21,  "  And  when  eight 
darjs  were  accomplished,  for  circumcising  the  child,  his 
name  was  called  Je;us."  The  reason  for  this  name  is  in 
Matt,  i,  21,  "For  he  shall  save  his  people  from  their 
sins."    Then  "  thirty-three  days"  after  this,  according  to 


HUMANITY  OF  CHRIST. 


81 


the  law  of  Moses,  in  Lev.  xii,  4,  his  parents  "  brought  him 
to  Jerusalem  to  present  him  to  the  Lord,"  Luke  ii,  22. 
Here  we  have  over  forty  days  of  Christ's  early  life  dis  • 
tinctly  noted,  in  connection  with  the  ceremonies  of  the 
law.  In  verse  40  it  is  said  "  the  child  grew  and  waxed 
strong  in  spirit,  tilled  with  wisdom."  Now  these  are  terms 
that  can  only  be  applied  to  the  ordinary  progress  of  human 
life,  and  the  regular  growth  of  the  body. 

Nothing  more  is  said  of  Jesus  until  he  is  twelve  years  of 
age,  verse  42.  He  is,  at  this  early  age,  found  "in  the 
temple  sitting  in  the  midst  of  the  doctors,  both  hearing 
them,  and  asking  them  questions,"  verse  46.  The  next 
period  of  his  life  is  noticed  in  connection  with  his  baptism, 
Luke  iii,  23.  Then  he  "  began  to  be  about  thirty  years  of 
age."  This  was  the  age  required  by  the  law,  at  which 
the  priests  must  arrive  before  they  could  be  regularly 
installed  in  their  office.  Now  it  is  evident  from  the  fore- 
going circumstances,  in  the  history  of  Jesus  Christ,  that 
he  was  a  real  man,  both  as  to  body  and  sozil.  Hence  St. 
John  says,  "the  Word  was  made  flesh  and  dwelt  among 
us,  full  of  grace  and  truth." 

2.  Terms  are  uniformly  used  in  reference  to  Christ  that 
must  be  understood  as  indicative  of  his  humanity,  as  "this 
won  receiveth  sinners."  "Never  man  spake  like  this  man." 
"  Come  and  see  the  man  which  told  me  all  things."  "A 
man  that  is  called  Jesus  made  clay."  "  If  this  man  were 
net  of  God,  he  could  do  nothing."  "  Behold  the  man 
whose  name  is  the  Branch."  "A  man  of  sorrows." 
"  After  me  cometh  a  man."  "  But  this  man  when  he  had 
offered  one  sacrifice."  "This  maw  hath  an  unchangeable 
priesthood."  "A  man  approved  of  God."  "The  man 
Christ  Jesus."  All  these  terms  are  used  in  the  Scriptures 
as  referring  to  the  human  nature  of  Jesus  Christ ;  and 
clearly  prove  that  he  was  considered  a  man  by  all  whr 


82 


HUMANITY  OF  CHRIST. 


saw,  or  had  heard  of  him.  And  besides  this  they  are 
terms  used  by  inspired  men. 

As  a  man,  he  hungered,  thirsted,  slept,  shed  tears,  and 
displayed  human  feeling,?,?,  joy,  sorrow,  and  anger.  And 
he  exhibited,  too,  all  the  properties  of  a  human  soul,  such 
as  knowledge  and  understanding. 

3.  Without  this  human  nature,  Christ  could  not  have 
made  an  ittonement  for  sin.  Man  transgressed  the  law 
of  God,  and  the  penalty  must  fall  upon  man,  even  though 
that  humanity  might  contain  in  itself  the  fullness  of  the 
Godhead.  But  Christ  did  take  upon  himself  our  sins, 
and  did  make  atonement  for  these  sins,  in  his  own  body. 

"  He  took  the  dying  traitor's  place, 

And  suffer'd  in  his  stead; 
For  sinfu!  man — O  wondrous  grace! — 

For  sinful  man  he  bled." 

To  do  this,  he  must  be  related  to  man,  for  according  to 
the  law  of  Moses,  in  Leu.  xxv,  25,  the  redeemer  of  any 
forfeited  estates  must  be  a  relative  or  kinsman.  Now  we 
know  that  we  have  all  sinned  in  Adam,  and  have  thereby 
forfeited  all  right  to  an  "  inheritance  among  the  sanctified." 
But  Jesus  presents  himself  as  our  "elder  brother,"  "  bone 
of  our  bone,  and  flesh  of  our  flesh,"  for  the  sole  purpose 
of  "  redeeming  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us."  And  it  is  said  of  him  that  "he  is  not 
ashamed  to  call  us  brethren." 

Whatever  may  be  said  about  the  humanity  of  Christ  as 
necessary  to  an  atonement  for  sin,  necessarily  implies  the 
fact  that  he  had  a  human  soul.  That  he  had  a  soul  inde- 
pendent of  his  divinity,  and  to  complete  his  humanity, is 
always  assumed  as  an  admitted  truth.  His  whole  history 
proves  that  he  had  extraordinary  human  understanding 
and  wisdom  ;  but  like  other  men,  Ids  talents  unfolded 
gradually.    Hence   St.  Luke  says,  "Jesus  increased  in 


UNION  OF  THE  TWO  NATURES. 


83 


wisdom  and  in  stature,  and  in  favor  with  God  and  man." 
But.  a  final  proof  that  Christ  had  a  human  soul,  is  his  own 
words,  Matt,  xxvi,  38,  "  My  soul  is  exceeding  sorrow- 
fid,  even  unto  death."  Now  it  will  not  do  to  say  that  this 
was  spoken  of  his  divine  nature,  for  this  is  not  only  con- 
trary to  the  Scripture?,  and  reason,  but  it  is  clearly  impos- 
sible. This  could  not  suffer.  With  these  facts  befo:e  us, 
we  can  look  upon  the  human  nature  of  Christ  the  same  as 
we  can  look  upon  the  bodies  of  other  men,  with  but  two 
exceptions  :  his  miraculous  and  unusual  conception,  and 
his  sinlessness,  and  consequent  immortality.  Hence 
Ignal'ums  says,  "  Christ  was  truly  of  the  seed  of  David, 
according  to  the  flesh,  the  Son  of  God,  according  to  the 
will  and  power  of  God,  having  been  truly  born  of  a 
virgin."    Ep.  ad  Smyrna. 

4.  The  humanity  of  Christ  was  immortal.  Ps.  xvi,  ]0, 
"  Neither  wilt  thou  suffer  thy  holy  one  to  see  corruption." 
This  language  is  applied  to  Christ  by  St.  Luke,  Acts  ii,  27. 
Death  is  the  consequence  of  sin,  but  Jesus  was  without 
sin,  therefore  he  was  immortal.  He  did  not  see  corruption, 
but  at  the  appointed  time  demonstrated  in  his  own  person 
the  possibility  of  human  resurrection.  Hence  it  was 
necessary  that  he  should  possess  perfect  humanity,  that 
he  ii  ight  be  "  the  first  fruits  of  them  that,  slept."  He 
entered  the  tomb  in  his  proper  and  perfect  humanity,  and 
in  that  tomb  he  conquered  death  in  his  own  dominions, 
and  "triumphed  over  the  grave." 

"Then  first  humanity  triumphant 
Passed  the  crystal  ports  of  light, 
And  seized  eternal  youth." 


84 


UNION  OF  TIIK  TWO  NATURES. 


SECTION  THIRD. 

Union  of  the  two  Natures. 

1 .  This  doctrine  is  expressed  in  the  third  branch  of  this 
Article  in  the  following  strong  language  :  "So  that  two 
whole  and  perfect  na'ures,  that  is  to  say,  the  Godhead  and 
the  manhood,  were  joined  together  in  one  person,  never 
to  be  divided,  whereof  is  one  Christ,  very  God  and  very 
man." 

The  Scripture  proof  of  this  doctrine  is  so  abundant, 
both  in  the  Old  and  New  Testament,  that  we  shall  be  able 
to  give  but  a  few  of  the  most  prominent  texts,  Is.  ix,  6, 
"For  unto  us  a  child  is  born,  unto  us  a  son  is  given,  and 
the  Government  shall  be  upon  his  shoulder  ;  and  his  name 
shall  be  called  Wonderful,  Counsellor,  The  mighty  God, 
The  everlasting  Father,  The  Prince  of  Peace."  This  pas- 
sage brings  before  us  very  distinctly,  the  two  natures  of 
Christ ;  first,  the  humanity — the  child-born,  and  second,  the 
Divinity — the  mighty  God,  the  everlasting  Father.  Now, 
it  is  evident  that  both  these  persons  could  not  be  united  in 
one  nature.  It  cannot  be  said  that  the  child  born  is  the 
mighty  God,  or  that  the  everlasting  Father  was  born. 
We  are  compelled,  therefore,  to  admit  the  two  natures  of 
Christ,  in  one  of  which  he  was  a  "child,"  and  in  the  other, 
the  "mighty  God."  Heb.  x,  5,  "Wherefore,  when  he 
cometh  into  the  world,  he  saith,  Sacrifice  and  offering  thou 
wouldst  not,  but  a  body  hast  thou  prepared  me."  This 
passage  speaks  of  a  person  anterior  to  the  body  which 
was  prepared  for  him.  This  person  and  the  body  pre- 
pared were  joined  together  ;  the  person  for  whom  the 
body  was  prepared  took  possession  of  it.  PhU.  ii,  5-7, 
"  Let  this  mind  be  in  you,  which  was  also  in  Christ  Jesus  ; 
Who,  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God  ;  but  made  himself  of  no  reputation, 


CNION  OF   THE  TWO  NATURES. 


85 


and  took  upun  him  the  form  of  a  servant,  and  was  made 
in  the  likeness  of  men."  This  passage  speaks  of  a  person 
"  equal  with  God,"  which  cannot  be  true  of  any  being- 
short  of  Supreme  Divinity.  This  person  took  upon  him 
another  form,  which  form  was  that  of  a  servant.  Here 
we  have  the  "  form  of  God,"  and  the  "form  of  a  servant." 
One  equal  with  God,  and  the  other  in  "the  likeness  of 
men."  Quotations  equally  clear  and  pointed,  with  the 
above,  might  be  given  in  great  numbers  ;  but  with  the 
candid  reader  of  the  Bible,  and  the  candid  confession  of 
the  truth  as  it  is  in  Christ,  the  above  are  sufficient. 

2.  These  passages  prove  with  great  clearness  that  the 
person  of  Jesus  Christ  is  composed  of  two  distinct,  and 
widely  different  natures  ;  the  Divine,  and  the  human. 
Both  these  natures  are  distinctly  recognised,  and  minutely 
described,  and  yet  but  one  person  is  referred  to  as  the 
subject  of  Sacred  History,  and  the  ministrations  of  the 
Christian  pulpit.  "We  are  bound  to  admit  the  union  of 
these  two  natures  in  Jesus  Christ  if  we  would  reconcile 
the  Bible  with  itself,  for  it  is  impossible  that  a  simple 
being  should  be  "from  everlasting,"  and  yet  born  in  Beth- 
lehem ;  that  he  should  create  all  things  in  the  beginning, 
and  four  thousand  years  after  be  "made  of  a  woman;  that 
he  should  be  the  Lawgiver  of  the  Universe,  and  yet  be 
"made  und<r  the  Luw ;"  and  that  he  should  possess  all 
things,  and  yet  "have  no  place  to  lay  his  head."  Now  it 
is  clear  that  these  propositions  so  opposite  to  each  other, 
imply  a  corresponding  difference  in  the  nerson  concerning 
whom  they  are  affirmed.  The  names,  the  character,  the 
actions,  and  the  honors  of  God  are  uniformly  ascribed  to 
Jesus  Christ;  the  infirmities  and  sufferings  of  man  are 
ascribed  to  Jesus  Christ,  and  yet  but  one  person  is 
spoken  of ;  therefore  there  must  have  been,  in  him,  tl  e 
union  of  the  Divine  and  the  human  nature.    These  two 


86 


UNION  OF   THE  TWO  NATURK8. 


natures  were  complete  in  themselves ;  Christ  was  perfect 
God,  and  perfect  man.  As  God,  he  existed  prior  to  his 
human  nature,  and  did  not  need  humanity  as  a  means  or 
aid  to  his  eternal  being.  As  man,  he  was  perfect,  and  might 
have  existed,  as  other  men,  without  the  Divine  nature  ; 
but  the  plan  of  salvation  demanded  the  union  of  the  two 
distinct  natures,  and  therefore  they  "  were  joined  together 
in  one  person,  never  to  he  divided,  whereof  is  one  Christ,  very 
God,  and  very  man.'''' 

3.  How  these  two  natures  are  united,  is  quite  another 
question,  and  we  can  no  more  answer  it  than  we  can  answer 
the  question,  how  the  soul  is  joined  to  the  body  ;  or  how 
it  is,  that  the  spirit  of  God  dwells  in  believers.  Certain  it 
is,  that  the  union  was  perfect;  the  human  soul  of  Christ 
was  conformed  to  the  holiness  of  God  ;  the  human  will  ot 
Christ  was  in  strict  subordination  to  the  Divine  will, 
Mark  xiv,  36,  "  Not  what  I  will,  but  what  thou  wilt." 

Father,  remove  this  bitter  cup, 
If  such  thy  sacred  will ; 
If  not  content  to  drink  it  up, 
Thy  pleasure  I  fulfill." 

But  Christ's  own  words  may  shed  some  light  upon  this 
question,  "  Believe  me  that  I  am  in  the  Father,  and  the 
Father  in  me."  Now  just  as  fully  as  we  can  comprehend 
the  meaning  of  these  words,  just  so  fully  can  we  under- 
stand the  nature  of  the  union  of  Christ's  Divine  and  hu- 
man nature. 

4.  When  this  union  commenced  may  be  a  question  of 
some  moment,  inasmuch  as  some  believe  that  it  took  p.lace 
at  the  baptism  of  Christ.  The  general  belief  upon  this  sub- 
ject is  founded  upon  John  i,  14,  "And  the  Word  was  made 
flesh."  Now  as  no  time  is  specified,  beyond  the  time  ol 
the  incarnation,  when  the  two  natures  were  joined  together, 
it  is  but  just  to  suppose  that  at  the  time  the  human  body 


UNION  OF  THE  TWO  NATURES. 


87 


was  formed  and  animated,  at  that  time  the  Divinity  was 
united  with  the  humanity.  Hence  we  infer  that  at  the 
same  instant  he  was  perfect  God,  and  perfect  man. 

5.  The  perpetuity  of  this  union  is  settled  by  St.  Paul,  in 
Heb.  vii,  25,  ".Seeing  he  ever  livetk  to  make  intercession  for 
them.  '  Hence  the  Article  teaches  that  the  two  natures 
of  Christ  "  were  joined  together  in  one  person  never  to  be 
divided." 

6.  Tlte  reason  of  this  union  of  two  natures  in  Jesus 
Christ  is  made  very  clear  in  the  fact  that  he  is  a  peifect 
Mediator.  The  union  of  the  Divinity  and  the  manhood 
was  necessary  to  this  holy  office.  That  such  an  office  is 
necessary  to  the  perfection  and  power  of  the  plan  of  salva- 
tion is  taught  throughout  the  Scriptures.  John  xiv,  6, 
"No  man  cometh  unto  the  Father  but  by  me."  If  this 
office  is  of  so  much  value  to  the  system  of  redemption, 
the  officer  must  be  both  God  and  man  for  the  following 
plain  reasons  ;  First,  that  he  might  enter  into  covenant 
with  God,  to  mediate  between  him  and  sinners ;  Second, 
that  he  might  give  virtue  and  efficacy  to  his  obedience  and 
suffering. 

But  it  was  necessary  that  he  should  be  man  also  :  First, 
that  he  might  be  related  in  person  to  those  for  whom  he 
was  Mediator  and  Redeemer.  Second,  that  sin  might  be 
atoned  for  in  the  same  nature  that  sinned.  Third,  that  he 
might  be  capable  of  suffering  death,  for  God  could  not 
suffer,  and  it  was  necessary  to  die  for  sin,  inasmuch  as  the 
law  claims  that  without  shedding  of  blood  there  can  be  no 
remission  of  sins.  Fourth,  He  must  be  man  that  he  might 
be  a  faithful  high  priest,  and  sympathize  with  his  people 
in  all  their  trials  and  temptations.  With  these  qualifica- 
tions, he  is  the  only  Mediator,  and  is  therefore  entitled  to 
the  faith  of  the  church,  and  the  songs  of  the  redeemed 
for  ever.     Hence,  St.  Chrysostom  says,  "  When  thou 


88  UNION  OF  THE  TWO  NATURES. 

liearest  of  Christ,  do  not  think  him  God  only,  or  man  only, 
but  both  together." 

This  union  of  two  natures  in  one  Christ,  has  ever  been 
a  mysterious  doctrine,  St.  Paul  says,  1  Tim.  iii,  16,  "And 
without  controversy  great  is  the  mystery  of  godliness ;  God 
was  manifest  in  the  flesh.'*  But  while  it  is  a  great  mys- 
tery, it  is  an  indispensable  part  of  God's  plan  of  salvation, 
and  final  sacrifice  for  sin.  It  is  the  reason  why  pardon  is 
offered  to  men,  and  the  reason  why  there  is  "no  more  sac- 
rifice for  sin." 

But  what  practical  instruction  may  we  derive  from  the 
union  of  the  Divine  and  human  nature  in  Christ?  First, 
Because  of  this  union,  God  and  men  may  meet  together  on 
terms  of  reconciliation.  But  without  this,  God  and  sin- 
ners must  have  remained  in  enmity  for  ever.  The  person 
of  Christ,  as  our  daysman,  and  his  relation  to  humanly, 
encourages  man  to  approach  unto  God  without  that  fear  of 
being  consumed,  that  so  much  shocked  the  Israelites,  when 
the  voice  of  God  was  heard  in  the  thunders  of  Sinai.  Men 
are  now  encouraged  to  come  boldly  to  a  throne  of  grace ; 
to  come  without  fear  ;  to  come  with  confidence. 

"  Eehold  the  throne  of  grace ; 

The  promise  calls  us  near ; 
There  Jesus  shows  a  smiling  face, 

And  waits  to  answer  prayer/' 

Second. — The  union  of  the  two  natures  in  Christ  was 
designed,  in  part  at  least,  to  exhibit  the  transcendently 
superior  character  of  Christianity  over  every  other  system 
of  religion  devised  by  human  reason.  In  all  these  systems 
there  were  known  and  felt  defects  that  constantly  embar- 
rassed their  votaries  in  all  their  attempts  at  the  practice  of 
virtue.  In  these  systems  the  effect  of  a  pure  and  perfect 
guiding  example  was  wanting ;  the  gods  had  never  re- 
^ealed  a  single  rule  of  religious  life,  nor  illustrated  by 


SUFFERINGS  OF  THE  HUMANITY. 


80 


their  own  conduct  a  single  virtue.  But  Christ  as  the 
founder  of  Christianity,  and  in  bis  own  person  and  spot- 
less life,  illustrated  all  its  claims  of  duty  in  a  meek  and 
virtuous  example.  The  incarnation  of  God  in  Christ, 
therefore,  was  designed  to  lead  men  to  a  life  of  both  piety 
and  morality,  by  a  method  admirably  suited  to  this  pur- 
pose, and  absolutely  peculiar  to  the  Christian  system.  It 
first  brings  down  the  moral  attributes  of  God  to  the 
level  of  human  capacity  ;  and  second,  it  exhibits  a  per- 
fect and  exalted  model  of  human  excellence.  The  Word 
was  made  flesh  to  lead  men  to  affectionate  piety  ;  and 
the  humanity  of  Christ  was  taken  into  God  that  we  might 
be  influenced  to  aim  at  superhuman  virtue. 

Third. — The  humanity  of  Christ,  by  which  he  holds  an 
intimate,  though  sinless  connection  with  sinners  whom  he 
came  to  redeem,  is  the  representative  of  human  nature  in 
heaven.  There  Christ  "  ever  liveth  to  make  intercession 
for  us,"  and  to  dispense  the  blessings  of  God's  grace  to 
his  children.  He  is  in  heaven  to  give  efficacy  to  the  gos- 
pel on  earth,  and  to  conduct  all  its  operations,  so  that  the 
souls  and  bodies  of  the  saints  maybe  brought  to  where  he 
is.  But  chiefly  are  believers  encouraged  when  they  look 
to  the  intercessory  work  of  Christ  in  the  Holy  of  Holies. 

"  He  lives,  to  bless  me  with  his  love  ; 
He  lives,  to  plead  for  me  above ; 
He  lives,  my  hungry  soul  to  feed; 
He  lives,  to  keep  in  time  of  need." 


SECTION  FOURTH. 
Sufferings  of  the  Humanity. 
1.   "Who  truly  suffered,  was  crucified,  dead  and 
buried."    But  little  need  be  said,  in  this  place,  of  the 
sufferings  of  Christ,  or  of  the  proofs  of  his  sufferings, 


SUFFERINGS  OF  THE  HUMANITY-. 

inasmuch  as  the  facts  are  not  denied.  Much  is  said  upon 
this  painful,  though  glorious  subject,  both  by  ihe  prophets 
of  the  Old  Testament,  and  the  writers  of  the  New  Testa- 
ment. It  may  be  enough  to  say  that  the  sufferings  of 
Christ's  human  nature  were  of  two  kinds, — bodily  and 
mental.  The  causes  of  his  pain  and  sorrow  were  partly 
visible,  and  partly  invisible.  The  sufferings  of  his  body 
were  produced  by  the  malice  of  men,  in  the  wicked  inflic- 
tion of  blows,  scourging,  and  the  indescribable  tortures  of 
the  Roman  crucifixion.  The  sufferings  of  his  human  soul 
arose  from  the  wrath  of  God  poured  upon  him,  Avhen  he 
stood  in  the  place  of  man,  and  bore  our  sins  in  his  own 
body. 

The  whole  period  of  the  humanity  of  Christ  on  earth, 
was  a  period  of  suffering,  either  of  body  or  soul.  Is.  liii, 
3,  "  He  is  despised  and  rejected  of  men  ;  a  man  of  sor- 
rows, and  acquainted  with  grief."  "  He  was  despised," 
"He  was  wounded,"  "He  was  bruised,"  "He  was 
oppressed,"  "  He  was  cut  off  out  of  the  land  of  the 
living,"  are  terms  of  expression  that  indicate  the  most 
intense  suffering.  The  good  Bishop  Pearson  has  said, — 
"  If  hunger  and  thirst ;  if  revilings  and  contempt ;  if  sor- 
rows and  agonies  ;  if  stripes  and  buffitings ;  if  condem- 
nation and  crucifixion  be  suffering,  then  Jesus  suffered. 
If  the  infirmities  of  our  nature  ;  if  the  weight  of  our  sins  ; 
if  the  malice  of  men;  if  the  machinations  of  satan  ;  if 
the  hand  of  God  could  make  him  suffer,  our  Saviour  suf- 
fered." 

2.  But  the  Evangelists  give  a  short  but  impressive  his- 
tory of  his  sufferings  in  Gethsemane.  Here  he  struggled 
in  the  depths  of  solitude,  with  the  weight  of  agony  which 
we  shall  never  realize  nor  comprehend.  An  unseen  power 
pressed  his  soul  into  deepest  agony,  and  his  gushing  sor- 
rows are  but  hinted  at  in  these  words  of  highest  passion, 


i*7FFERIN..S  OF  THE  HUMANITY.  91 

Jail,  xxvi,  33,  "My  soul  is  exceeding «orroKrul,  even 
unto  <Jea:h."  And  while  he  looked  to  the  only  refuge 
from  the  merciless  lashes  of  hell,  his  mouth  utters  an 
caintst  but  submissive  prayer,  "0,  my  Father,  it'  it  be 
po^ible,  let  this  cup  piss  from  me;"  let  it  be  poured  out 
upon  hell  where  it  belongs, — "  nevertheless,  not  as  I  will, 
but  as  thou  wilt."  0  what  a  moving,  anxious  entreaty  ! 
yet  what  a  full  surrender  of  the  whole  case  to  God! 
D.eply  in'.cnse  must  have  been  his  inward  suffering  that 
wro.ig'..t  so  powerfully  upon  his  body, — that  could  so 
opera. e  upon  ihe  emo.ional  nature  of  the  Son  of  God,  chat 
'•  his  sweat  was,  as  it  were,  great  drops  of  blood  falling 
down  to  the  ground."' 

"Gethsemane  can  I  forget  ! 

O  there  thy  confl'ct  see, 
Thine  agony  and  bloody  sweat, 

And  not  remember  thee?"' 

3.  But  he  " ivas  crucified."  This  was  the  most  cruel 
modi  of  punishment  that  enraged  malice  could  invent. 
When  compared  with  the  gibbet,  the  gallows,  the  pilory, 
of  mjre  modern  invention,  it  so  far  exceeds  them  in 
inlamv,  and  torture,  that  the  latter  are,  comparatively, 
eisy  and  honorable  modes  of  torture,  while  the  former 
exceeds  description.  Add  to  this  mo  L  of  Christ's  su.lu  • 
mg,  the  attendant  circumstances,  the  carrying  of  the  cross 
by  himself, — the  sinking  under  its  weight, — the  nailing  c  f 
his  hands  and  feet  to  the  wood, — the  vinegar  mingled 
with  gall, — the  hours  of  suffering, — the  hours  of  collected 
power  and  darkness,  that  enveloped  the  sufferer  in  its 
awful  folds, — the  treading  of  the  wine  press  of  the  wrath 
of  (rod  alone;  the  hidings  of  his  Father's  face,  and  we 
may  challenge  all  language, — all  figures  of  speech,  to 
commj.ii. cite  an  adequate  idea  of  the  suffeiings  ct  him 


92 


SUFFERINGS   OF  THE  HUMANITY. 


who  never  committed  sin.  He  suffered  for  us,  that  he 
might  bring  us  to  God. 

 Hell  howled  ;  and  heaven  that  hour  let  fall  a  tear, 

Heaven  w^pt  that  man  might  smile !  Heaven  bled,  that  man 

ft;  it;h   never  die  !" 

4.  But  Jesus  was  crucified  "  dead."  It  was  not  a 
swoon  occasioned  by  Ihe  intensity  of  his  suffering,  and  the 
stupifymg  drink  that  was  given  him,  as  some  infidels 
would  teach.  Christ  did  die, — he  was  veritably  dead. 
Pilate  had  his  doubts  that  "he  were  already  dead,"  and 
took  the  necessary  steps  to  ascertain  the  truth  of  the 
matter;  "  and  calling  unto  him  the  centurion,  he  asked 
him  whether  lie  had  been  any  while  dead.  And  when  he 
knew  it  of  the  centurion,  he  gave  the  body  to  Joseph." 
Mark  xv,  44,  45. 

But  there  is  a  circumstance  in  John  xix,  33,  34,  which 
confirms  the  statement  of  the  veritable  death  of  Christ. 
"  But  one  of  the  soldiers  with  a  spear  pierced  his  side,  and 
forthwith  came  thereout  blood  and  water."  Here  it  is  said 
the  soldiers  found  Jesus  "  dead  already,"  and  though  un- 
consciously, and  unintentionally,  they  complied  with  the 
ancient  prediction,  "Not  a  bone  of  him  shall  be  broken;" 
but  they  pierced  his  side  with  a  spear.  It  is  probable 
that  the  spear  passed  through  the  pericardium,  or  cover- 
ing of  the  heart,  into  the  heart  itself;  and  that  the  blood 
came  from  the  wounded  heart,  while  the  water  came  from 
the  heart's  covering.  When  the  spear  was  withdrawn, 
there  followed  "blood  and  water."  Hence  the  body  ot 
Jesus  was  the  more  willingly  given  to  Joseph  of  Arimathea, 
for  interment. 

5.  He  was  "  buried."  The  four  Evangelists  agree  in 
all  the  circumstances  of,  and  in  all  the  facts  pertaining  to, 
the  burial  of  the  crucified  Christ.  They  all  agree  in 
detailing  the  kind  actions  of  Joseph  of  Arimathea ;  and 


0BJ..CT  OF  THE  SUFFERING.  93 

St.  John  mentions  Nicodemus,  as  also  a  partaker  in  the 
preparations  for  this  last  act  of  affection  to  the  body  of 
Jesus.  In  Matt,  xxvii,  58-GO,  it  is  said  that  Joseph  "  went 
to  Pilate,  and  begged  the  body  of  Jesus.  Then  Pilate  com- 
manded the  body  to  be  delivered.  And  when  Joseph  had 
taken  ihe  body,  he  wrapped  it  in  a  clean  linen  cloth,  and  laid 
tt  in  his  own  new  tomb,  which  he  had  hewn  out  in  the  rock ; 
and  lie  rolled  a  great  stone  to  the  door  of  the  sepulchre, 
and  departed."  The  truth  of  the  burial,  and  by  conse- 
quence, the  truth  of  the  death  of  Christ,  was  admitted  by 
the  chief  priests  and  pharisees.who,  fearing  that  the  disciples 
■would  remove  the  body,  "  went  and  made  the  sepulchre 
sure,  sealing  the  stone,  and  setting  a  watch."  This  is  sub- 
stantially the  testimony  of  all  the  Evangelists,  who,  in  their 
artless  manner,  have  brought  together  an  array  of  circum- 
stances which  make  the  enemies,  as  well  as  the  friends  of 
Jesus,  testify  to-the  fact  of  his  burial. 

But  our  Article  is  fully  sustained,  so  far,  by  the  clear 
testimony  of  the  Scripture  record,  and  we  cannot  withhold 
our  expression  of  thanksgiving  to  God,  that  he  has  given 
to  us,  and  preserved  for  our  use,  in  all  matters  of  faith 
and  Christian  practice,  the  Holy  Bible.  But  for  this  "  Book 
Divine,"  our  minds  must  suffer  the  perpetual  mildew  of 
uncertain  conjecture. 

"  Come,  then,  Divine  Interpreter  — 
The  Scriptures  to  our  hearts  ajply." 


SECTION  FIFTH. 

Object  of  the  Suffrrhig. 
1.  This  is  stated  in  the  Article,  in  these  words  :  "  To 
.•econcile  his  Father  to  us,  and  to  be  a  sacrifice,  not  only 
for  original  guilt,  but  also  for  ac'.ual  sins  of  men." 


94  OBJhCT  OF  THE  SUFFERISG. 

First. — "  To  reconcile  his  Father  to  us."  To  reconcile 
signifies  to  restore  to  favor,  and  neces  arily  supposes  a 
previous  state  of  hostility  and  enmity  between  the  parties 
reconciled.  That  such  a  state  of  enmity  existed  between 
God  and  men,  on  account  of  the  transgression  of  God's 
law,  is  everywhere  the  testimony  of  the  Scriptures.  And 
hence  it  is  said  in  Ps.  vii,  11,  "  God  is  angry  with  the 
the  wicked  every  day."  This  passage  is  expressive  of 
God's  legal  relation  to  the  offender.  He  is  angry  with  the 
wicked  because  they  are  criminals  who  have  violated  his 
laws,  and  risen  up  against  his  authority.  They  are,  there- 
fore, regarded  and  treated  as  enemies.  That  man  is  at 
enmity  with  God  is  so  clear  a  case,  that  but  a  stogie  pas- 
sage will  be  quoted  as  proof  of  the  fact.  Bom.  viii,  7, 
"  The  carnal  mind  is  enmity  against  God."  Now  Jesus 
Christ  came  into  the  world  to  suffer  and  die  that  this 
enmity  between  God  and  man  might  be  destroyed  ;  Eph. 
ii,  16,  "And  that  he  might  reconcile  both  unto  God  in 
one  body,  by  the  cross,  having  slain  the  enmity  thereby." 

The  true  idea,  therefore,  of  reconciliation  is  found  in  the 
scriptural  fact,  that  Jesus  Christ,  by  his  death  on  the  cross, 
satisfied  the  claims  of  the  law  of  God,  in  man's  stead  ; 
"  Having  abolished  in  his  flesh  the  enmity  even  the  law 
of  command  nents."  Thus  he  became  "our  peace." 
Here  the  rcconciliatory  act  is  attributed  to  Christ,  and  his 
death  on  the  cross,  and  not  to  man.  Christ  laid  down  his 
life  for  sinners,  that  means  might  be  instituted,  in  the  use 
of  which,  the  enmity  of  man's  carnal  heart  may  be  sub- 
dued, and  he  brought  into  communion  and  fellowship  with 
the  Father,  the  Son,  and  the  Holy  Spirit.  To  complete 
the  reconciliation  man  must  use  the  means,  as  they  are  set 
forth  in  the  gospel,  whereby  the  anger  of  God  may  be 
removed.  The  means  of  pardon  are  the  sin  offering  of 
Christ,  on  the  part  of  the  government  of  God  ;  and  peni- 


OBJECT  OF  THE  SUFFERING).  S5 

tcnce,  confession,  and  fa!th  in  the  sacrifice  cf  Christ  upon 
the  part  of  man.  By  the  faithful  use  of  these  means,  the 
sinner  may  obtain  the  much  to  be  desired  end.  Bum. 
v,  1,  "  Being  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ."  Here  we  see,  that  though 
God  is  reconciled  to  us  by  the  death  of  his  Son,  still  there 
is  enmity  in  the  heart  of  man,  until  he  is  justified  by  faith, 
and  though  Christ  has  died  for  sinners,  making  it  possible 
for  God  to  be  just,  and  the  justifier  of  the  ungodly,  yet  sin- 
nets  cannot  be  saved  unless  they  believe  with  a  heart  unto 
righteousness,  and  follow  the  commandments  of  God. 

Second. — "And  to  be  a  sacrifice  not  only  for  original 
guilt,  but  also  for  actual  sins  of  men."  This  branch  of 
our  article  brings  before  us  the  sacrificial  offering  of  Christ 
for  sin.  This  is  the  great  central  truth  of  the  gospel,  and 
from  this  truth  arises  every  other  truth  that  is  in  any  way 
connected  with  the  work  of  redemption.  Dr.  Jtntkyn  de- 
fines this  sacrificial  oU'ering  of  Christ  to  be  the  "  expedient 
substituted  in  the  place  of  the  literal  infliction  of  the 
threatened  penalty,  so  as  to  supply  to  the  government  just 
and  good  grounds  for  dispensing  favors  to  an  offender." 
It  therefore  means  something  that  may  justify  the  exercise 
of  clemency,  mercy,  and  pardon,  without  relaxing  the 
claims  of  justice.  God  has  provided  the  atonement  of 
Christ  as  the  guard  against  the  infliction  of  unconditional 
condemnation  upon  sinners  ;  and  in  this  atonement  is 
found  the  only  means,  and  the  only  reason  by  which  the 
moral  Government  of  God  is  supplied  with  just  grounds 
for  dispensing  pardon  to  the  truly  penitent  offender. 

But  to  shew  that  Christ  offered  himself  a  sacrifice  for 
sin  ;  and  that  God  has  accepted  of  that  sacrifice,  we  have 
but  to  examine  the  Scripture  record.  Heb.  ix,  26,  "But 
now  once  in  the  end  of  the  world  hath  he  appeared  to  put 
away  sin  by  the  sacrifice  of  himself."    Lorn.  viii.  3,  "  For 


9G 


OBJECT  OF  THE  SUFFERING. 


what  the  law  could  not  do  in  that  it  was  weak  through 
the  flesh,  God  sending  his  own  Son  in  the  likeness  of  sin- 
ful flesh,  and  for  sin  condemned  sin  in  the  flesh."  1  Peter, 
iii,  18,  "For  Christ  also  hath  once  svffered  for  sirs,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God, 
being  put  to  death  in  the  flesh,  but  quickened  by  the 
spirit."  1  John,  ii,  2,  "And  he  is  the  propitiation  fcr 
our  sins  ;  and  not  for  ours  only,  but  for  the  sins  of  the 
whole  world." 

The  first  great  doctrine  taught  by  the  foregoing  texts, 
is  the  vicarious  suffering  of  Christ;  that  is,  he  substitute! 
his  sufferings  in  the  place  of  the  suffering  of  punishment 
that  was  due  to  the  sinner. 

But  while  it  is  true  that  the  Scriptures  lay  much  stress 
upon  the  sufferings  of  Christ,  they  are  far  from  making 
the  validity  of  the  atonement  to  depend  upon  these  ; 
neither  as  to  their  amount  or  intensity.  It  was  not  the 
mere  sufferings  of  the  sacrifice,  under  the  law,  that  made 
atonement  for  the  sins  of  the  people,  but  it  was  the  blood 
that  was  shed.  Hence  the  Scriptures  attribute  our  redemp- 
tion to  the  blood  of  Christ,  as  well  as  to  his  sufferings. 
"  We  are  made  nigh  by  the  blood  of  Christ ;"  "  He  hath 
washed  us  from  our  sins  in  his  own  blood;"  "We  have 
redemption  through  his  blood;"  We  are  redeemed  "with 
the  precious  blood  of  Christ."  The  redeemed  do  not 
ascribe  their  salvation  to  the  sufferings  of  Christ,  but  they 
say,  "  Thou  wast  slain,  and  hast  redeemed  us  to  God  by 
thy  blood." 

"Jesus,  thy  blood,  thy  blood  alone. 
Hath  power  sufficient  to  atone  ; 
Thy  blood  can  make  us  white  as  snow, 
No  Jewish  types  could  cleanse  us  so." 

It  is  evident  the  sufferings  of  Christ  were  not  in  amount 
what  the  law  demanded  as  the  punishment  of  sin,  for  this 


OBJECT  OF   THE  SUFFERING. 


97 


woulJ  have  consigned  his  humanity  to  torments  for  ever. 
On  the  principle,  then,  that  Christ  died  for  all,  if  the  va- 
lidity of  the  atonement  depends  upon  the  amount  of  his 
sufferings,  all  must  be  unconditionally  saved,  and  there 
could  be  no  such  a  thing  as  penitence,  faith  and  pardon, 
inasmuch  as  the  punishment  was  only  changed  from  the 
guilty  to  the  innocent.  The  penalty  due  to  sin  is  endless 
torment  in  hell ;  but  Christ  did  not  suffer  endless  tor- 
ment in  hell ;  therefore  he  did  not  suffer  in  amount 
M  hat  all  the  impenitent,  or  all  the  world  must  have  suffered. 

The  saeririce  of  Christ  was  such  as  God  could  accept, 
and  at  the  same  time  "  be  just,  and  the  justifier  of  him 
that  believeth  in  Jesus."  But  this  does  not  make  the  sal- 
vation of  all  men  a  necessary  result  of  the  atonement,  but 
merely  a  possible  consequence. 

The  second  great  doctrine  is  the  universality  of  design 
in  the  sacrifice  of  Christ.  That  he  died  for  the  whole  hu- 
man race  is  a  truth  that  is  read  in  every  line  of  all  the 
passages  we  have  just  quoted  ;  indeed,  this  is  the  doctrine 
of  the  whole  Bible.  But  while  it  is  true  that  Christ  by  the 
"grace  of  God  tasted  death  for  every  man,  it  does  not  ne- 
cessarily follow  that  every  man  will  be  unconditionally 
saved.  This  we  dare  not  believe,  unless  it  is  certain  that 
all  men  will  repent  and  believe  the  gospel.  But  because 
some,  by  their  own  stubborn  will,  derive  no  advantage 
from  the  death  of  Christ,  it  does  not  follow  that  the  atone- 
ment of  Christ  does  not  include  them,  or  that  it  is  not 
sullicient  to  reach  their  cases,  if  they  will  comply  with  its 
claims.  Or,  in  other  words,  it  does  not  follow  that  they 
nuiy  not,  if  they  will  repent,  believe,  and  become  heirs  to 
the  inheritance  of  eternal  salvation. 

But,  though  the  atonement  of  Christ  is  as  universal  as 
the  human  family,  and  is  sufficient  to  do  away  all  the 
sins  of  men,  yet  it  does  not  extend  to  fallen  angels;  and 


98 


OBJECT   OF   THE  SUFFERING. 


hence  the  guarded  language  of  our  Article,  iiKwhich  no 
sin  is  included,  but  the  "original  guilt  and  actual  sins  of 
men." 

A  third  doctrine  taught  by  the  sacrifice  of  Christ,  is  the 
fact  that  he  atoned  for  all  sin,  or,  in  the  language  of  the 
Article,  "for  original  guilt  and  actual  sins  of  men."  This 
brings  before  us  the  perfection  of  the  atonement  for  all  the 
purposes  of  justification  and  eternal  life.  The  primary  act 
of  apostacy  in  Adam  was  his  sin,  and  as  he  is  the  public 
representative  of  the  human  race,  in  the  estimaiion  of 
moral  law,  his  sin  is  transmitted  to  every  member  of 
his  posterity,  and  is  called  "original  guilt."  Then  there 
are  sins  that  men  commit  as  moral  responsible  beings ; 
these  are  called  actual  sins,  or,  "  the  transgression  of  the 
law."  Now  the  sacrifice  of  Christ  reaches  both  these 
sins,  opening  the  way  into  the  kingdom  of  God  for  all  who 
have  never  committed  actual  sin,  and  for  all  who  have 
sinned,  but  have  truly  repented  and  believed  the  gospel. 
Hence  it  is  said  in  the  Bible,  1  John,  i,  7,  "  The  blood  of 
Christ,  his  Son,  cleanseth  us  from  all  sin."  Hence  it  is  that 
man  may  arrive  at  such  a  state  of  holiness  as  to  be  fit  for 
the  inheritance  of  the  saints  in  heaven. 

Third. — The  atonement  of  Christ  is  not  only  perfect, 
including  all  sin,  and  making  it  possible  for  man  to  be  de- 
livered from  sin  in  this  life,  and,  consequently  from  the 
punishment  of  sin  in  the  future  life  ;  but  it  is  permanent 
and  perfectly  valid ;  that  is,  it  is  the  only  way  to  the 
Father,  and  needs  no  additional  means  of  power  and  satis- 
faction ;  as  penance,  and  human  mortifications.  Hence  St. 
Paul  says,  Heb.  vii,  27,  "Who  teedeth  not  daily,  as  those 
high  priests,  to  offer  up  sacrifice,  first  for  his  own  sins,  and 
then  for  the  people's ;  for  this  he  did  once,  when  he 
offered  up  himself."  This  passage  teaches  the  complete- 
ness of  the  one  sacrifice  cf  Christ,  and  the  superior  nature 


OBJECT  OF  THE  SUFFERING.  99 

of  this  one  offering,  to  all  the  offerings  of  the  priests 
under  the  law. 

We  are  prepared  now  to  see  the  fact  that  the  sufferings 
and  death  of  Christ  do  effect  a  removal  of  the  conse- 
quences of  sin  from  the  sinner,  if  he  will  avail  himself  of 
the  benefits  of  that  death  by  faith.  Christ  died  for  us  is 
li  e  uniform  testimony  of  the  Scriptures  ;  "  The  L<>rd  hath 
laid  on  him  the  iniquity  of  us  all ;"  "He  shall  bear  their 
iniquities  ;"  "  Who  himself  bore  our  sins  in  his  own  bo  ly 
on  I  he  tree  ;  "  "Christ  was  once  offered  to  bear  the  sins  of 
many  ;"  "It  pleased  the  Lord  to  bruise  him  ;"  are  pas- 
sages that  cannot  be  misunderstood.  This  agrees  with  the 
fact  in  Rom.  viii,  3°,  "  God  spared  not  his  own  Son,  bu; 
delivered  him  up  for  us  all."  Thesp  passages  make  i  in: 
possible  for  us  to  conceive  of  any  other  way  in  which 
Christ  could  hear  the  sins  of  mankind,  "in  his  own  body," 
except  by  the  penal,  substitutionary  character  of  his  suffer- 
ings and  death.  In  this  substitution  of  himself,  he  turned 
away  the  wrath  of  God  from  us. 

But  all  this  does  not  prove  that  Christ  paid  the  d<-bt 
of  human  duty,  but  only  the  debt  of  penalty.  Man  ran  t 
discharge  the  debt  of  duty  himself,  else  he  cannot  possess 
the  righteousness  of  faith.  If  he  has  not  this,  he  will  have- 
no  righteousness,  for  the  duties  that  Christ  paid  to  the 
law,  as  a  good  man,  cannot  be  Tansferred  to  the  sinner. 
The  duties  enjoined  upon  us  must  be  discharged  by  our 
selves,  Christ  has  perfected  his  work;  and  if  we  would 
enjoy  the  benefits  of  this  work,  we  must  discharge 
every  debt  of  duty  that  God  has  enjoined  upon  us 

"  I  will  improve  what  I  receive, 
The  grace  through  Jesus  given." 


ARTICLE  III. 


OF  THE  RESURRECTION  OF  CHRIST. 

'  CYm  r  did  truly  rise  from  the  dead,  and  took  ayait)  his  body, 
.vit'i  '  1  likings  appertaining  to  the  perfection  of  man's  nature, 
therewith  he  ascended  into  heaven,  and  there  sitteth  until  ho 
return  lo  judge  all  men  at  tlie  last  day." 

SECTION  FIRST. 

Resurrection  of  Christ. 
I.  There  is  no  Article  of  our  Religion  more  important 
than  this.  It  is  the  grand  central  doctrine  of  the  Chris- 
tian system,  upon  the  truth  of  which  Christianity  either 
stands  or  falls.  If  Christ  did  not  rise  from  the  grave  the 
New  Testament  is  no  more  than  a  fable,  and  the  world  is 
•still  without  hope.  If  Christ  did  rise  from  the  dead  the 
New  Testament  is  true,  and  the  world  may  look  to  him 
for  salvation.  It  is  a  testimony  that  the  atonement  ot 
Christ  was  accepted ;  and  it  is  a  proof  of  our  own  resur- 
rection, But  "  Christ  did  truly  rise  drain  from  the  dead," 
this  we  prove  by  the  authority  of  the  New  Testament. 
It  has  already  been  shown  in  Sec.  Fourth,  Art.  II,  that 
i'hrist  "was  crucified,  dead  and  buried."  This  was  done 
by  the  Roman  Governor,  at  the  instigation  of  the  Jews, 
and  the  dead  body  was  in  their  hands  and  entirely  under 
their  control.  They  knew  that  if  he  would  rise  from  the 
grave,  as  he  had  before  stated,  his  cause  would  gain  more 
by  this  fact,  than  by  anything  he  might  have  done  during 
his  life.  Hence  the  chief  priests  and  scribes  demanded 
that  the  sepulchre  where  he  was  laid  "  might  be  made 
sure."  Pilate  gave  them  authority  to  do  this,  and  they 
scaled  the  mouth  of  the  sepulchre,  and  appointed  a  guard 
juo 


RESVRKECTIOX  OF  CITRIST. 


101 


of  seventy  soldiers  to  keep,  as  tliey  said,  the  disci]  Ic  fi  i 
Stealing  the  body  of  Jesus  away  by  night. 

2.  But  with  all  this  precaution,  upon  the  part  of  these 
suspicious  Jews,  still  the  body  of  Jesus  was  missing  on 
the  morning  of  the  third  day.  Now  there  were  bu  wxj 
ways  in  which  it  could  be  missing  ; — it  was  taken 
away  either  by  the  disciples  or  the  Roman  guard,  or  i 
w  as  raised  according  to  the  Scriptures.  It  is  well  known 
that  it  was  impossible  lor  it  to  be  taken  by  the  disciples  on 
account  of  the  number,  the  care,  and  the  superior  authority 
of  the  guard  ;  and  the  guard  did  not  take  it  because  they 
were  the  enemies  of  Christ,  and  because  they  would  have 
been  subject  to  immediate  death  if  tl  ey  had  even  suffered 
the  disciples  to  remove  the  body.  But  stiil  the  body  of 
Christ  was  missing  on  the  morning  of  the  third  day,  as 
was  reported  by  some  of  the  guard,  and  as  was  believed 
by  the  elders  of  Israel.  The  guard  reported  the  circum- 
stances of  the  resurrection, — as  the  descent  of  an  angel 
from  heaven, — the  rolling  away  of  the  stone  from  the  door 
of  the  sepulchre, — the  great  earthquake, — and  the  faetof 
their  own  fearful  experience;  for  they  "did  shake  and 
become  as  dead  men."  Upon  the  report  of  these  facts 
the  elders  and  soldiers  enter  into  a  covenant  of  fraud  and 
falsehood  to  neutralize  the  fact  of  the  resurrection,  and  to 
cover  up  the  wickedness  of  their  own  proceedings  in  the 
arrest,  the  trial,  and  the  crucitix.on  of  Christ.  This  whole 
transaction  goes  very  far  to  establish  the  doctiine  of  the 
resurrection,  by  assuming  what  is  clearly  the  fact,  that 
the  enemies  of  Christ,  at  this  early  period,  believed  that 
he  had  arose  from  the  dead,  as  he  had  said  lie  would 
before  his  crucifixion. 

3.  But  there  were  other  witnesses  of  the  resurrection 
of  Christ.  These  had  the  evidence  of  sir/Id,  for  Christ 
appeared  often  to  them  after  his  resurrection,  and  to  many 


102  EESUI.RECTION  OF  CHRIST. 

who  had  been  personally  acquainted  with  him  before  his 
crucifixion.  Ma/k  xvi,  9,  "He  appeared  first  to  Mary 
Magdalene,  out  of  whom  he  had  cast  seven  devils." 
Luke,  xxiv,  36,  "And  as  they  thus  spake,  Jesus  himself 
stood  in  the  midst  of  them,  and  said  unto  them,  Peace  be 
unto  you."  This  Avas  done  and  said  to  the  eleven  disci- 
ples, and  those  who  were  with  them.  Mark,  xvi,  12, 
"After  that,  he  appeared  in  another  form  unto  two  of  them 
as  they  walked,  and  went  into  the  country."  Matt,  xxviii, 
9,  "  And  as  they  went  to  tell  his  disciples,  behold  Jesus 
met  them,  saying,  All  hail.  And  they  came,  and  held 
him  by  the  feet,  and  worshiped  him."  Luke,  xxiv,  40, 
"And  when  he  had  thus  spoken,  he  showed  them  his 
hands  and  his  feet."  John  xx,  37,  "  Then  saith  he  to 
Thomas,  Reach  hither  thy  finger,  and  behold  my  hands  ; 
and  reach  hither  thy  hand,  and  thrust  it  into  my  side  ; 
and  be  not  faithless,  but  believing."  Luke  xxiv,  34,  "He 
appeared  to  Simon."  John  xx'i,  1,  He  appeared  "to  tie 
disciples  at  the  sea  of  Tiberias."  Matt,  xxviii,  16,  To  the 
eleven  disciples  in  a  mountain  in  Galilee.  Acts  i,  3,  "  To 
whom  also  he  showed  himself  alive  after  his  passion,  by 
many  infallible  proofs,  being  seen  of  them  forty  days,  and 
speaking  of  the  things  pertaining  to  the  kingdom  of  God." 
Ch.  x,  49-41.  "  Him  (iod  raised  up  the  third  day,  and 
showed  him  openly.  Not  to  all  the  people,  but  unto  wit- 
nesses chosen  before  of  God,  even  to  us,  who  did  eat  and 
drink  with  him  after  he  rose  from  the  dead.'  1  Cor.  xv, 
6,  "  After  that,  he  was  seen  of  above  five  hundred 
brethren  at  once  ;  of  whom  the  greater  part  remain  unit) 
this  present,  but  some  are  fallen  asleep." 

4.  Now  it  is  impossible  that  so  many  persons,  who  saw 
Jesus  at  so  many  different  times  after  his  resurrection,  and 
who  were  so  familiar  with  him  before  his  death,  could  be  so 
deceived  as  to  publish  a  falsehood.  They  had  the  evidence 


RESURRECTION  OF   CHRIST.  103 

of  sight,  the  evidence  of  conversation,  and  the  evidence  of 
handling  him  ;  and  what  more  could  they  have,  or  how 
could  they  be  deceived?  But  the  truth  of  the  whole 
question  now  turns  upon  the  character  of  the  witnesses. 
Their  credibility  cannot  be  doubted  if  we  consider  all  the 
circumstances  under  which  they  testified.  They  were  in 
danger  of  loosing  their  lives  if  they  persisted  in  giving 
the  resurrection  publicity.  They  had  no  possible  hope  of 
worldly  gain  ;  but  on  the  contrary,  loss  of  all  they  had, 
and  banishment  from  their  country.  But  they  were 
honest  men, — they  were  familiar  with  the  fact  about  which 
they  testified,  and  they  were  disinterested.  They  were 
compelled  to  believe  what  they  saw  and  felt  by  the  force 
uf  circumstances  they  did  not  create  ;  and  they  published 
the  fact  to  the  world  in  view  of  death,  stripes  and  impriso 
ment,  therefore  they  are  to  be  believed,  and  it  is  therefore 
true  that  Christ  "did  rise  again  from  the  dead." 

5.  The  apostles  published  this  fact  in  the  very  place 
where  Christ  was  tried  and  crucified  as  an  impostor,  and 
among  his  and  their  own  enemies  ;  and  they  published  it 
at  the  time  it  took  place.  So  powerfully  did  this  truth 
take  held  of  the  people,  that  while  Peter  was  publicly 
preaching  it,  three  thousand  of  the  Jews  were  converted  to 
God,  and  soon  after  five  thousand.  The  Jewish  councd 
were  confounded,  and  commanded  the  apostles  "  not  to 
speak  at  all,  nor  teach  in  the  name  of  Jesus."  These  are 
facts  in  this  argument  that  infidelity  cannot  resist,  and 
facts,  too,  that  settle  Christianity  on  an  imperishable  basis. 

"  Our  Lord  is  risen  from  the  dead  ; 

Our  Jolts  is  gone  up  on  high  ; 
The  powers  of  hell  are  captive  led, — 

Dragg'd  to  the  portals  of  the  fcky." 

6.  The  above  shows  the  truth  that  Christ  "took  again 
kis  body  with  all  things  appertaining  to  the  perfection  of 


104 


TBE   ASCENSION  OF  CHRIST. 


man's  nature."'  His  body  did  not  see  corruption,  and 
when  the  disciples  looked  upon  him,  they  saw  the  identical 
body  that  they  had  seen  before  the  crucifixion,  except  the 
nail  prints  in  his  hands  and  feet,  and  the  mark  of  the 
spear  in  his  side.  Hence  St.  Jgnatious,  in  A.  D.  100, 
says,  "  I  know  that  he  was  in  the  flesh  after  the  resurrec- 
tion, and  I  believe  that  he  is  ;  and  when  he  came  to  those 
who  were  with  Peter,  he  said  unto  them,  'Take  hold  ol 
me,  feel  me,  and  see  that  I  am  no  unbodied  spirit.'  " 

'  Siiis^  praise  !  the  t'>mb  is  void 
Whure  the  Redeemer  lay.'' 


SECTION  SECOND. 

The  Ascension  <f  Chr.st. 
1.  The  same  body  of  Christ  that  was  crucified,  laid  in 
the  grave,  and  that  rose  from  the  grave,  is  the  body 
"  where w'.th  he  amended  in'o  Heaven."  The  ascension  of 
Cmist  was  a  theme  of  prophecy.  David  says  in  Ps. 
Ixviii,  18,  "  Thou  hast  ascended  on  high."  Christ  fore- 
told this  event  in  John  vi,  62,  "  What  and  if  ye  shall  see 
the  Son  of  man  ascend  up  where  he  was  before."  This 
do;trine,  like  that  of  the  resurrection,  is  numbered  among 
the  fundamental  truths  of  the  Christian  religion,  and  is 
one  of  the  essential  facts  upon  which  Cuiistianity  is 
founded.  It  is  as  capable  of  clear  proof  as  any  doctrine 
of  the  Bible.  Hence  in  Mark  xvi.  19,  we  have  this 
record,  "  So  then  after  the  Lord  had  spoken  to  them,  he 
was  received  up  into  heaven."  Luke  xxiv,  51,  "And  it 
came  to  pass,  while  he  blessed  them,  lie  was  parted  from 
them,  and  carried  up  into  heaven."  Acts  i,  9,  "And  when 
he  had  spoken  these  things,  while  they  beheld,  he  was 
taken  up ;  and  a  cloud  received  him  out  of  their  sight." 


TnE   ASCENSION  OF   CHRIST.  105 

These  prove  enough  to  fully  establish  two  things  ;  first, 
that  he  left  the  earth  ;  and  second,  that  he  ascended  into 
heaven. 

2.  But  this  can  be  proved  by  other  credible  witnesses, 
as  well  as  by  circumstances  that  could  not  have  taken 
place,  if  he  had  not  ascended  into  heaven.  The  first 
witness  is  Stephen  in  his  dying  hour,  Acts  vii,  56,  "  An  1 
said,  Behold,  I  see  heaven  opened,  and  the  Son  of  man 
standing  on  the  right  hand  of  God."  St.  Paid  is  our 
other  witness,  in  1  Cor.  xv,  8,  "And  last  of  all,  he  was 
seeu  of  me  also,  as  of  one  born  out  of  due  time."  But 
Christ  promised  to  send  the  Holy  Ghost  on  the  apostles, 
which  be  could  not  have  done  if  he  had  not  ascended 
into  heaven.  He  says,  in  John  xvi,  7,  ■  For  if  I  go  not 
awav,  the  Comforter  will  not  come  unto  you ;  but  if  I 
depart,  I  will  send  him  unto  you."  Now  the  ascension  of 
Christ  into  heaven  is  made  clear  by  the  fact  that  this 
promise  was  fulfilled  in  ten  days  after  the  ascension,  and 
in  fifty  days  after  the  resurrection.  Acts  ii,  4,  "  And  they 
were  all  filled  with  the  Holy  Ghost."  But  the  Holy 
Spirit  was  not  confined  to  the  apostles  in  his  pouring  out 
on  the  day  of  Penticost,  as  a  proof  to  them  alone  that 
Christ  had  ascended  into  heaven  ;  for  his  miraculous 
descent  was  the  means  of  the  conversion  of  about  three 
thousand  souls.  Verse  41.  Now  the  argument  is  this,  if 
Christ  had  not  ascended  into  heaven,  the  Comforter  would 
not  have  come  upon  the  apostles,  and  the  three  thou- 
sand would  not  have  been  converted.  The  descent  of  the 
Holy  Ghost,  as  Christ  had  promised,  is  therefore  evidence 
that  he  ascended  into  heaven. 

3.  Why  the  ascension  of  Christ  Avas  dclaved  for  forty 
days  after  the  resurrection,  is  not  specified  in  the  Bible. 
But  we  may  very  rationally  suppose  that  it  was  to  give 
repeated  and  clearer  proofs  of  his  resurrection.    St.  Luke 


106 


THE   ASCENSION  OF  CHRTST. 


in  Acts  i,  3,  says,  "  To  whom  also  he  showed  himself 
alive  after  his  passion,  by  many  infallible  proofs,  being 
seen  of  them  forty  days."  While  this  passage  seems  to 
sustain  the  above  remarks,  it  clearly  suggests  another  rea- 
son for  the  stay  of  forty  days  on  earth  after  the  resurrec- 
tion. It  is  this,  that  he  might  instruct  his  disciples  more 
fully  in  "the  things  pertaining  to  the  kingdom  of  God." 
Now  as  the  time  was  undoubtedly  occupied  in  some  great 
work,  it  is  not  too  much  to  suppose  that  Christ  was  open- 
ing the  Scriptures  more  fully  to  his  apostles  ;  and  that  he 
was  unfolding  to  them  the  new  and  more  spiritual  develop- 
ments of  his  kingdom,  and  preparing  them  for  the  man- 
agement of  its  temporal  and  spiritual  interests.  And  last 
of  all,  he  renewed  their  commission  to  preach  the  gospel 
to  all  nations,  and  pledged  himself  to  be  present  with  them 
in  all  their  labors  by  this  encouraging  promise,  "And  lo,  I 
am  with  you."  Luke  xxiv,  oJ,  51,  "Then  he  led  them  out 
as  far  as  to  Bethany,  and  lifted  up  his  hands  and  blessed 
them.  And  it  came  to  pass,  while  he  blessed  them,  he 
was  parted  from  them,  and  carried  up  into  heaven."  St. 
Cyprian  beautifully  remarks  upon  this  splendid  transaction, 
"  After  he  had  spent  forty  days  with  his  disciples,  he  was 
taken  up  into  heaven,  a  cloud  being  spread  about  him, 
that  the  human  nature  which  he  loved,  which  he  assumed, 
which  he  protected  from  death,  he  might  triumphantly 
carry  to  the  Father." 

4.  The  ascension  of  Christ  was  just  as  real  as  his  resur- 
rection, and  the  testimony  concerning  the  one  is  just  as 
clear  and  convincing  as  it  is  concerning  the  other.  The 
resurrection  had  the  testimony  of  circumstances  and 
sight,  and  the  ascension  had  the  testimony  of  sight  and  the 
circumstances  of  the  place  where  Christ  ascended,  and 
the  subsequent  descent  of  the  Holy  Ghost.  While  the  asto- 
nished apostles  stood  gazing  up  into  heaven,  the  angels  who 


THE  ASCENSION  OF  CHRIST. 


107 


had  published  the  advent  and  resurrection  of  Christ,  now 
joined  in  a  loud  song-  of  triumph.  Ps.  xlvii,  "  God  is  gone 
up  with  a  shout."  Ps.  xxiv,  7,  "  Lift  up  your  heads,  0 
ye  gates  ;  and  be  ye  lift  up,  ye  everlasting  doors  ;  and 
the  King  of  glory  shall  come  in."  Thus,  amid  the  greet- 
ings of  angels,  and  the  shoutings  of  the  cherubim  and 
seiuphim,  and  the  glorified  spirits  of  the  just  made  perfect, 
lie  reentered  the  courts  of  the  upper  sanctuary,  and  took 
his  seat  at  the  light  hand  of  God  the  Father.  And  thus,  re- 
seated upon  his  throne  in  the  heaven  of  heavens,  he 
grasped  his  sceptre  of  universal  control  by  his  triple  right 
of  creation,  blood  and  triumph  from  the  grave,  that  he 
might  establish  the  security  of  his  church,  and  set  up  his 
throne  in  the  hearts  of  millions  whom  he  redeemed  with 
nis  own  blood. 

"  Him  though  the  highest  heaven  receives, 
Still  lie  loves  the  earth  he  leaves  ; 
Though  returning  to  h;s  throne, 
Still  he  calls  mankind  his  own." 

6  But  the  Bible  assigns  some  very  important  reasons 
for  the  ascension  of  Christ.  The  ascension  itself  is  a  fact, 
and  like  all  the  facts  in  religion,  it  has  its  particular  use. 
But  to  notice  the  reasons  and  uses  of  the  ascension  of 
Christ  somewhat  in  detail,  I  remark, 

First. — That  he  might  receive  and  bestow  gifts  upon 
men.  A  proof  of  this  is  in  Ps  Ixviii,  18,  "Thou  hast  as- 
cended on  high,  thou  hast  led  captivity  captive  ;  thou  hast 
received  gifts  for  men  ;  yea,  for  the  rebellious  also,  that  the 
Lord  might  dwell  among  them." 

Second. — That  he  might  open  a  new  way  to  his  kingdom 
and  glory.  Heb.  x,  20,  "A  new  and  living  way  which  he 
hath  consecrated  for  us,  through  the  vale.' 

Third. — That  he  might  prepare  a  place  for  his  children, 
and  assure  them  of  a  better  inheritance.  John  xiv,  3,  "And 


103  SECOND  COM:NG   OF  CHRIST. 

if  I  go  and  prepare  a  place  for  you,  I  w  ill  come  again  and 
receive  you  unto  myself;  that  where  I  am,  there  ye  mav 
be  also."  This  is  ground  of  great  joy  to  Christians  in  all 
places,  and  under  all  circumstances,  as  it  was  to  the 
troubled  hearts  of  the  disciples. 

Fourth.— That  he  might  ever  live  to  be  a  faithful  big! 
priest,  to  make  intercession  for  his  people;  to  take  the 
charge  of  their  spiritual  interests,  and  at  last  to  bring  them 
up  to  behold  his  own  kingdom  and  glory  ;  and  to  unite 
them  in  one  "general  assembly  and  church  of  the  first 
born  in  heaven."  Then  will  he  deliver  up  the  kingdom  to 
his  Father,  and  reign  with  him  and  the  Holy  Ghost,  and 
with  angels  and  saints,  world  without  end. 

"High  on  his  holy  seat, 

He  bears  the  righteous  sway  ; 
His  foes  beneath  his  feet. 

Shall  sink  and  die  away  ; 
Join  all  on  earth,  rejoice  and  sing 
Glory  ascribe  to  glory's  King. 


SECTION  THIRD. 
Second  Coming  of  Clirist. 
1.  In  Section  Second  we  followed  Christ  to  the  right 
band  of  the  Father.  There  he  will  remain  as  our  advo- 
vocate  and  mediator,  ''until  he  return  to  judge  all  men  at 
the  last  day."  Every  true  Christian  is  looking  forward  to 
this  event  with  peculiar  delight ;  and  every  sinner  looks 
with  fear  and  sorrow.  All  know  that  the  second  advent 
is  certain;  but  when  Christ  will  come  to  judge  all  men,  is 
not  known.  Matt,  xxiv,  36,  "  Of  that  day  knoweth  no 
man,  no,  not  the  angels  of  heaven,  but  my  Father  only." 
It  is  therefore  but  little  less  than  presumption  to  attempt 
a  calculation  of  how  long  Christ  will  remain  in  heaven 


SECOND   COMING   OF   CHRIST.  109 

before  he  will  come  "to  judge  all  men  at  the  last  day." 
It  is  sufficient  for  us  to  know  from  Acts  i,  11,  that  "This 
same  Jesus  which  is  taken  up  from  you  into  heaven,  shall 
so  come  in  like  manner  as  ye  have  seen  him  go  into 
heaven  ;"  and  from  Chap,  xvii,  31,  "  Because  he  hath 
appointed  a  day,  in  the  which  he  wiil  judge  the  world  in 
righteousness  by  that  man  whom  he  hath  ordaiued." 
This  passage  not  only  settles  the  certainty  of  the  final 
judgment,  but  it  establishes  the  uniform  doctrine  of  the  New 
Testament,  that  the  world  will  be  judged  by  Jesus  Christ. 

2.  It  is  true,  however,  that  God  the  Father  will  be  the 
judge  as  to  original  authority,  power  and  right ;  but  ac- 
cording to  the  principles  of  government  as  it  relates  to  the 
economy  of  redemption,  the  work  of  judging  all  men  at 
the  last  day  is  transferred  to  the  man  Christ  Jesus.  John 
v,  22,  "  For  the  Father  judg^th  no  man  ;  but  hath  com- 
mitted all  judgment  unto  the  Son.  Verse  27.  "And  hath 
given  him  authority  to  execute  judgment  also,  because  he 
is  the  Son  of  man."  The  goodness  and  wisdom  of  God 
in  this  transfer  of  authority  and  power  to  the  Son,  is  seen 
in  the  fact  that  Christ,  as  a  man,  knows  from  his  own  ex- 
perience, the  sufferings,  infirmities,  and  temptations,  to 
which  man's  nature  is  exposed  ;  and  can,  therefore,  be 
compassionate  and  merciful  while  he  is  just  in  his  judg- 
ment. But  the  final  judgment  of  this  world  is  a  part  of 
Christ's  work  by  an  original  agreement  with  the  Father, 
in  the  covenant  of  redemption.  The  work  of  Christ, 
therefore,  cannot  be  completed  until  after  the  secrets  of  all 
hearts  have  been  made  known,  and  every  man  judged  ac- 
cording to  the  deeds  done  in  the  body  ;  "  Then  cometh 
the  end,  when  he  shall  have  delivered  up  the  kingdom  to 
God,  even  the  Father."    1  Cor.  xv.  24. 

3.  But  the  second  coming  of  Christ  will  be  widely  dif- 
ferent from  his  first  coming.    Then  he  came  to  be  a  "  sin 


1  10  SECOND   COMING  OF  CHRIST. 

offering,"  meek  and  lowly  ;  but  when  he  comes  again,  he 
will  come  "without  sin  unto  salvation,"  arrayed  in  .-u- 
preme  glory  and  majesty.  He  will  descend  on  his  great 
white  throne,  in  the  clouds  of  heaven,  accompanied  with 
ten  thousand  of  his  saints.  In  the  presence  of  that  glorj 
and  splendor  of  Godhead,  the  sun  shall  wax  dim,  and  all 
light  shall  be  swallowed  up;  the  bosom  of  the  troubled 
air  shall  be  filled  with  clouds  and  storm,  strangely  con 
fused,  while  thunder  clouds  of  fearful  wrath  are  prepare  . 
to  explode  upon  an  astonished  world.  The  trump  of  God 
will  thunder  through  all  the  prison  houses  of  the  dead  ; 
death,  hell,  and  the  sea  shall  deliver  up  their  dead,  and 
those  who  have  never  died  shall  be  changed  in  a  moment, 
and  invested  with  bodies  immortal.  Then  the  face  of 
the  whole  earth  will  be  re-peopled  ;  the  whole  family  of 
man  with  the  first  man  at  their  head,  shall  stand  fur  the 
first  time,  all  together  on  the  earth.  Then  every  eye  shall 
see  the  Judge  in  the  glory  of  his  Father  and  of  the  holy 
angels;  then  "his  eyes  shall  be  as  a  flame  of  fire,  his 
countenance  as  the  sun  that  shineth  in  his  strength,  and 
his  voice  as  the  sound  of  many  waters."  Then  will  begin 
the  wonders  and  horrors  of  the  last  scene,  the  day  of 
darkness  and  of  terror.  Then  the  vast  multitude  of  hu- 
man beings  and  devils  will  be  divided  into  two  classes, 
the  first  will  have  risen  "to  the  resurrection  of  life," 
while  the  second  will  have  risen  "  to  the  resurrection  of 
damnation."  The  wicked  shall  be  separated  from  the  just, 
and  assembled  on  the  left  hand  of  the  Judge,  as  a  public 
proof  of  God's  wrath  and  indignation  against  them.  The 
righteous  shall  be  assembled  on  the  right  hand  of  the 
throne  as  a  public  proof  of  their  innocence.  Then  the 
books  shall  be  opened,  and  the  dread  scrutiny  shall  begin. 
Nothing  shall  be  overlooked  ;  "  the  two  mites,"  "  the  cup 
of  cold  water,"  the  prison  visit,  the  pious  wish,  shall  be 


SECOND   COMING   OF  CHRIST. 


Ill 


taken  notice  of,  on  the  one  hand  ;  while  on  the  other,  the 
omitted  kindness,  the  idle  word,  the  unchaste  look,  the 
thought  of  evil,  the  deed  of  darkness,  the  stubborn  unbe- 
lief, shall  all  be  brought  into  open  court.  Every  man 
will  be  judged  according  to  the  moral  quality  of  whatever 
he  may  have  done,  according  to  the  strictest  rules  of  jus- 
tice. Then  will  come  the  senten-  e  ;  trembling  thousands 
hark  !  it  is  the  Lord  that  is  about  to  speak,  and  though 
you  would  not  listen  to  his  voice  on  earth,  now  you  must. 
To  the  righteous  the  Judge  will  then  say,  "Come  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world."  But,  turning  to 
the  left  hand,  with  the  claims  of  inflexible  justice,  and  the 
frowning  majesty  of  infinite  power,  he  will  pronounce  upon 
the  wicked  the  awful  sentence,"  Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his 
angels." 

4.  "  Then  cometh  the  end,"  when  the  Judge  will  en- 
velop the  earth  in  universal  flames  of  fire,  when  the 
heavens  will  roll  together  their  awful  folds  like  a  "parch- 
ment scroll,"  and  when  "  the  heave;  s  and  the  earth  will 
flee  away  from  the  face  of  him  that  sitteth  on  the  throne.'' 
From  this  scene  of  universal  destruction  and  desolation, 
the  Judge  will  turn  away,  with  all  his  saints  and  angels, 
and  will  ascend  up  to  the  heaven  of  heavens,  and  forever 
sit  down  upon  his  throne  to  receive  honor  and  glory,  world 
without  end. 

"  Shout,  all  tbe  people  of  the  sky, 
And  all  the  saints  of  the  most  High  ; 
Our  Lord,  who  now  his  right  obtains, 
Forever  and  forever  reigns." 

5.  The  second  coming  of  Christ,  and  the  transactions  of 
the  last  day,  will  forever  close  up  the  business  of  this  life, 


SECOND   COMING   OF  CHRIST. 


and  the  government  of  probationary  beings.  All  the 
moral  tencnts  of  this  world  will  be  removed  to  a  more 
fixed  and  permanent  state  of  being.  All  will  be  esta- 
blished in  their  appropriate  places ;  some  in  the  place  of 
reward,  in  the  joys  and  glories  of  eternal  fruition  in 
heaven  ;  and  some  in  the  sorrows  and  eternal  agonies  of 
the  second  death.  The  former  will  enter  upon  scenes  of 
happiness,  because  they  "washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb;"  and  the  latter 
will  be  lost  in  the  untold  torments  of  the  damned,  because 
they  were  "enemies  of  God  by  wicked  works.1'  "Where- 
fore, beloved,  seeing  that  ye  look  for  such  things,  be 
diligent,  that  ye  may  be  found  of  him  in  peace,  without 
spot,  and  blameless."    2  Pet.  iii,  14. 

"  Now,  only  now,  against  that  hour 

We  may  a  place  provide  j 
Beyond  the  grave,  beyond  the  power 

Of  hel!,  our  spirits  hide. 

Firm  in  the  all-destroying  shock, 

May  view  the  final  scene  ; 
For  lo  !  the  everlasting  rock 

Is  cleft  to  take  us  in." 


ARTICLE  IV. 


OF  THE  HOLY  GHOST. 

"  The  Holy  Ghost  proceeding  from  the  Father  and  the  Son,  is 
of  >re  substance,  nrijrftty  and  glory  w  it li  the  Father  and  the  Son, 
very  at  d  eternal  God.'' 

SECTION  FIRST. 
The  Procession. 

1.  In  the  fourth  century,  the  council  of  Constantinople, 
after  agreeing  that  the  Holy  Spirit  is  a  divine  person, 
agreed  also,  that  he  proceeds  from  the  Father ;  and  that 
he  is  in  all  respects  equal  with  God.  This  was  afterwards 
confirmed  by  the  council  of  Ephesus  as  the  true  doctrine 
of  the  church.  But  in  the  ninth  century,  it  began  to 
be  discussed  among  the  Latins  whether  the  Holy  Ghost 
did  not  proceed  from  the  Son  as  well  as  from  the  Father. 
It  being  decided  that  he  did,  this  doctrine  was  inserted  in 
the  creed,  and  solemnly  confirmed  as  a  new  doctrine. 
This  was  regarded  by  the  Greeks  as  a  direct  heresy,  and 
for  this,  as  well  as  for  some  other  reasons,  the  Greeks  and 
Latins  separated,  the  former  holding  that  the  Holy  Spirit 
proceeds  from  the  Father  only,  while  the  latter  maintain 
that  he  proceeds  from  the  Son  as  well  as  from  the  Father. 
The  Article  comes  to  us  in  its  amended  form,  and  affirms 
what  is  generally  supposed  to  be  the  doctrine  of  the  New 
Testament. 

2.  It  is  established  beyond  controversy  that  the  Holy 
Spirit  proceeds  from  the  Father,  but  as  the  word  proces- 
sion is  not  used  in  connection  with  the  Son,  we  must  look 


114 


THE    1  ROCESSION. 


to  other  sources  of  proof  that  the  Holy  Spirit  proceeds 
from  the  Son,  than  to  the  mere  use  of  the  term.  In 
proof  of  his  procession  from  the  Father,  we  have  Christ's 
words,  in  John  xiv,  26,  "  But  the  comforter,  which 
is  the  Holy  Ghost,  whom  the  Father  will  send  in  my 
name,  he  shall  teach  you  all  things."  Here  the  Holy 
Spirit  is  the  subject  of  the  Father's  gift ;  and  in  John 
xv,  26,  it  is  said  that  this  same  Spirit  is  the  gift  of 
the  Son.  "But  when  the  comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  will  testify  of  me." 
Now  the  only  just  inference  is,  that  the  Holy  Spirit  has 
the  same  relation  to  the  Son  that  he  has  to  the  Father,  for 
it  is  expressly  affirmed  that  he  proceeds  from  God,  and 
that  Jesus  Christ  sent  1dm  to  be  the  comforter.  It  clearly 
appears,  therefore,  that  the  Holy  Ghost  belongs  equally 
to  the  Father  and  the  Son,  and  that  both  have  sent  him 
into  ihe  world.  These  joint  and  distinctive  personal  acts 
of  the  Father  and  the  Son  go  very  far  to  establish  the 
verity  of  the  Article  where  it  is  so  clearly  stated  that "  the 
Holy  Ghost  proceedeth  from  the  Father  and  the  Son." 

3.  But  it  will  not  do  to  say  as  the  Greek  Church  does, 
that  the  Holy  Spirit  proceeds  from  the  Father  through,  or 
by  the  Son,  if  we  consider  the  fact  that  Christ  the  Son  "  is 
the  very  and  eternal  God."  Nor  will  it  do  to  say  that  the 
Spirit  does  not  proceed  from  the  Son,  because  we  do  not 
comprehend  his  mode  of  existence  in  the  Son.  If  this  be 
an  objection  at  all,  it  bears  equally  against  the  procession 
of  the  Holy  Spirit  from  the  Father,  for  we  know  no  more 
about  this  than  we  do  about  the  mode  of  the  Divine  exis- 
tence, or  the  hypostatical  union  of  the  two  natures  in  the 
Son  of  God.  Not  to  go  beyond  what  is  written  on  this 
doctrine,  we  may  sum  up  the  whole  argument  in  these 
words  ;  as  the  Son  is  the  second  person  in  the  Trinity  by 


THE  PERSONALITY  OF  THE  HOLT  GHOST.  115 


eternal  generation,  so  the  Holy  Ghost  is  the  third  person 
by  eternal  procession  from  the  Father  and  the  Son,  as 
from  one  divine  essence. 


SECTION  SECOND. 
The  Personality  of  the  Holy  Ghost. 
1.  This  doctrine  is  not  stated  in  so  many  words,  in  this 
Article,  but  it  is  so  clearly  implied  that  it  cannot,  well  be 
unnoticed.  We  discuss  this  doctrine  the  more  willingly  be- 
cause very  erroneous  opinions  are  held  by  some  with 
regard  to  the  true  character  of  the  Holy  Spirit.  These 
are  of  those  who  maintain  that  the  Holy  Ghost,  o>-  tlia 
which  is  called  by  this  name,  is  a  mere  quality  or  atlrUmtt 
derived  from  God,  which,  when  withheld,  is  of  no  avail. 
This  person  of  the  Godhead  is  distinguished  by  the  old 
Saxon  word  Ghost,  which  signifies  "spirit,"  and  he  is 
distinguished  from  all  other  spirits  by  the  epithet  "  Holy." 
That  the  Holy  Ghost  is  n  real  and  distinct  person  in  the 
Godhead,  may  be  shown  in  several  ways.  Personal 
powers  of  understanding  and  will  are  ascribed  to  him. 
1  Cor.  ii,  10,  "For  the  Spirit  searcheth  all  things,  yea, 
the  deep  things  of  God;''  Chap,  xii,  11,  "But  all  these 
worketh  that  one  and  the  self  same  Spirit,  dividing  to 
every  man  severally  as  he  will."  As  a  distinct  person,  he 
"  searcheth  all  things,  yea,  the  deep  things  of  God,"  and 
thereby  distinguishes  the  fact  of  his  power  to  search  and 
understand.  And  in  the  distribution  of  his  benefits,  he 
"divides  to  every  man  severally  as  he  will."  He  is  joined 
to  the  other  two  divine  persons,  as  the  obect  of  worship, 
and  the  source  of  spiritual  blessings.  Mall,  zxviii,  19, 
"  Baptize  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost;"  2  Cor.  xiii,  14,  "The 
grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and 


116  THE  PERSONALITY  OF   THE   HOLY  GHOST. 


the  communion  of  the  Holy  Ghost,  be  with  you  all 
Amen."  Baptism  is  an  act  of  Christian  worship,  and  was 
commanded  by  Christ  to  be  ascribed  to  the  three  persons 
in  the  Godhead  ;  and  the  Holy  Ghost  is  included  as  one 
of  these  three  persons.  This  clearly  proves  his  distinct 
personality.  That  he  is  the  source  of  spiritual  blessing, 
and  therefore  a  distinct  person,  associated  with  the  Father 
and  the  Son,  is  clearly  set  forth  by  the  Apostolic  bene- 
diction. But  personal  offices  of  an  intercessor  belong  to 
him,  Rom.  viii,  26,  "  Likewise  the  Spirit  also  helpeth  our 
infirmities  ;  for  we  know  not  what  we  should  pray  for  as 
we  ought;  but  the  Spirit  itself  maketh  intei cession  for 
us  with  groanings  which  cannot  be  uttered."  Now,  if  the 
Spirit  intercedes  with  God,  it  clearly  follows  that  he  is  a 
distinct  person  from  God  the  Father.  But  as  a  person  he 
may  be  grieved.  Eph.  iv,  30,  "And  grieve  not  the  Holy 
Spirit  of  God,  whereby  ye  are  sealed  unto  the  day  of  re- 
demption." Join  to  these  personal  acts  and  qualities,  the 
fact  that  he  is  the  comforter,  John  xiv,  26,  and  that  he 
witnesses  with  the  spirits  of  Christians,  Rom.  viii,  16, 
and  we  l  ave  the  most  incontestible  evidence  of  the  per- 
sonality of  the  Holy  Spirit.  If  the  Holy  Spirit  were  a 
mere  quality  or  attribute  of  God,  Christians  would  in- 
dulge an  absurd  practice  by  professing  faith  in  a  mere 
quality,  and  that,  too,  associated  with  almighty  and  infi- 
nite beings. 

2.  It  clearly  follows  from  what  has  been  said  that  the 
Holy  Spirit  is  a  distinct  person  from  the  Father  and  the 
Son;  and  that  he  differs  from  the  Father  in  the  fact  that 
he  is  God's  messenger  for  conviction,  sanctification,  and 
testimony  to  men  ;  and  that  he  is  the  successor  of  the 
Son  in  his  mission  to  the  Church,  and  the  world. 

"Eternal  Spirit!  God  of  truth, 
Our  contrite  hearts  inspire  • 


DIVINITY  OF  THE   HOLY  GHOST. 


117 


Kindle  a  flame  of  heave  ly  love — 
The  pure  celestial  lire. 

'Tis  thine  to  sooth  the  sorrowing, 
With  guilt  and  tear  oppressc  d  , 

'Tis  thine  lo  bid  'he  dying  live, 
And  give  the  weary  rest.''' 


SECTION  THIRD. 
Divinity  of  the  Huly  G/.ost. 
1.  From  the  strong  language  of  the  Article,  "very  and 
eternal  God,"  we  necessarily  look  for  clear  proof  of  this 
doctrine  in  the  Bible.  The  same  course  of  argument, 
and  the  same  proof  texts  that  establish  the  Divinity  of 
Christ,  as  clearly  establish  the  Divinity  of  the  Holy 
CI  host.  That  he  is  a  distinct  Divine  person  may  be  farther 
shown  by  his  acts.  Gen.  i,  2,  "  The  Spirit  of  God  moved 
upon  the  face  of  the  waters.  Chap,  vi,  3,  "  My  Spirit 
shall  not  always  strive  with  man."  Ads  x,  10,  '■  Then 
the  Spirit  said  to  Peter."  John  xvi,  13,  "He  shall 
show  you  things  to  come."  2  Thess.u,  13,  "Through 
tanrtification  of  the  Spirit."  Now  to  "  move,"  to  "  strive," 
to  '*  speak,"  to  "show,"  to  "sanctify,"  are  not  only  perso- 
nal acts,  but  acts  that  cannot  be  predicated  of  the  Holy 
Ghost,  unless  he  be  a  divine  person. 

But  a  person  has  a  name,  as  God,  the  Son,  but  there  is 
no  name  given  to  the  third  person,  but  such  as  are  com- 
mon to  the  Fatherand  the  Son.  Both  are  holy,  and  bo.h 
are  spirits.  God  is  called  the  Father,  and  because  Christ 
is  said  to  have  been  "  begotten,"  therefore  he  is  the  Son. 
God  is  called  the  Creator,  as  a  term  of  work  or  office  ;  the 
Sou  is  called  the  Redeemer,  and  this  is  a  term  of  office  ; 
and  the  Holy  Spirit  is  called  the  Comforter,  which  is  the 
term  of  his  office.    Now  the  fact  that  the  Holy  Spirit  has 


118  DIVINITY  OF    THE  HOLT  GHOST. 

no  distinct  name,  as  the  other  two  persons  in  the  Trinity 
have,  is  not  a  sufficient  argument  to  overcome  the  othet 
fact  that  he  is  a  distinct  person,  nor  to  lessen  our  confi- 
dence in  the  doctrine  of  the  Trinity,  of  the  three  Divine 
persons  in  the  one  essential  Godhead. 

2.  But  the  Holy  Spirit  is  the  "very  and  eternal  God." 
It  is  evident  that  divine  titles,  divine  attributes,  divine  ac- 
tions, divine  worship  are  ascrihed  to  the  Holy  Ghost. 
These  are  ascribed,  in  the  Scriptures,  to  none  but  God  ; 
but  if  it  can  be  shown  that  these  are  ascribed,  by  the 
same  Scriptures,  to  the  Holy  Ghost,  then  it  must  follow 
that  the  Holy  Ghost  is  God.  2sames  of  God  are  applied 
to  him.  2  Cor.  iii,  17,  "Now  the  Lord  is  that  Spirit."  In 
St.  Luke's  account  of  the  conduct  of  Ananias  and  Sa- 
phira,  in  Acts  v,  1-12,  is  clear  evidence  of  the  Divinity  of 
the  Holy  Spirit,  by  being  directly  called  God.  "  But 
Peter  said,  Ananias,  why  hath  Satan  filled  thine  heart  to 
lie  unto  the  Holy  Ghost  ?  Thou  hast  not  lied  unto  men, 
but  unto  God."  But  the  attributes  of  God  are  ascribed 
to  the  Holy  Ghost.  These  are  such  as  can  only  be  pre- 
dicated of  a  divine  person,  and  such  as  are  uniformly 
ascribed  to  God  ;  as  eternity.  This  is  proved  by  Heb.  ix,  14, 
"  Plow  much  more  shall  the  blood  of  Christ,  who  through 
che  eternal  Spirit  offered  himself  without  spot  to  God." 
Now  as  this  is  not  St.  Paul's  usual  theory  of  argumenta- 
tion to  prove  the  Divine  nature  of  Christ,  we  take  it  that 
he  means  to  give  us  the  true  statement  of  the  character 
of  the  Holy  Ghost.  If  so,  then  he  proves  the  eternity  of 
the  Holy  Spirit,  and  therefore  the  Holy  Spirit  is  a  Divine 
person.  But  more  ;  the  Holy  Ghost  is  said  to  be  omni- 
present. Ps.  exxxix,  7,  "  Whither  shall  I  go  from  thy 
Spirit?  or  whither  shall  I  flee  from  thy  presence  ?"  In  the 
following  verses,  David  answers  the  foregoing  questions, 
by  referring  to  the  most  extreme  parts  of  God's  dominion. 


DIVINITY  OF    THE  HOLY  GHOST. 


119 


If  he  were  "in  heaven,"  "in  hell,"  in  the  "uttermost 
parts  of  the  sea;"  in  all  these  places  he  would  find  the 
Holy  Spirit.  Now  none  but  God  can  be  present  in  all 
places.  But  the  above,  and  other  passages  prove  that  the 
Holy  Spirit  is  present  everywhere,  therefore  the  Holy 
Spirit  is  the  "very  and  eternal  God."  The  Holy  Spirit 
13  said  to  be  omniscient;  1  Cor.  ii,  10,  "The  Spirit 
searcheth  all  things,  yea,  the  deep  things  of  God,"  and, 
verse  11,  "Even  so  the  things  of  God  knoweth  no  man. 
but  the  Spirit  of  Ood."  These  two  passages  prove,  that 
as  God  knoweth  all  things,  so  the  Spirit  knoweth  all 
things,  and  is,  therefore,  a  divine  person.  But  the  actions 
of  God  are  ascribed  to  the  Holy  Spirit.  Job  xxxiii,  4, 
"  The  Spirit  of  God  hath  made  me."  Now  it  is  certain 
that  the  Scriptures  speak  of  no  other  Creator  but  God  ; 
but  Job  :;ays  the  Spirit  made  him;  and  this  is  nowhere 
contradicted,  therefore  we  may  clearly  infer  that  the  Holy 
Ghost  is  God  the  Creator.  When  the*  Scriptures  assign 
the  reason  why  "  men  of  old  "  described  so  very  minutely 
the  events  of  future  time,  they  say  in  2  Pet  i,  21,  that, 
"  Holy  men  of  God  spoke  as  they  were  moved  by  the 
Holy  Ghost."  And  whenever,  and  wherever  the  work  of 
regeneration,  and  sanctification  is  spoken  of  in  the  Scrip- 
tures, it  is  uniformly  asciibed  to  the  Holy  Ghost..  Now, 
as  this  work  can  be  performed  by  none  but  God,  and  as 
it  is  always  ascribed  to  the  Holy  Spirit,  we  must  con- 
clude one  of  two  things  ;  either  that  the  Holy  Ghost  is 
the  "  very  and  eternal  God  ;  or,  that  the  Scriptures  are 
without  meaning. 

3.  But  divine  worship  is  ascribed  to  the  Holy  Spirit,  in 
connection  with  the  Father  and  the  Son.  His  equality 
and  dignity  are  described  and  declared  by  his  association 
with  the  Father  and  the  Son  in  the  solemn  services  of  re- 
ligion.   These  are  performed  by  his  authority,  as  well  as 


20  DIVINITY   OF    THE  HOLY  GHOST. 

by  theirs,  and  believers  are  dedicated  as  expressly  to  his 
service,  as  to  the  service  of  the  other  persons  in  the 
Trinity.  An  example  of  this  is  found  in  the  solemn  or- 
dinance of  baptism.  In  this  ordinance  the  candidate  per- 
forms an  act  of  worship  instituted  of  God.  In  this  act  he 
either  implies  or  declaies  his  faith  in  the  three  persons  of 
one  Godhead,  to  each  of  whom  he  consecrates  himself  for 
life  and  e  ernity.  But  the  apostolic  benediction  is  another 
record  of  worship,  being  given  to  the  Holy  Ghost.  Now  if 
prayer  is  made  according  to  God's  Word,  in  this  concluding 
ceremony  of  public  worship,  then  every  minister  is  divinely 
authorized  to  say,  2  Cor.  xiii,  14,  "  The  grace  of  the 
Lord  Jesus  Christ,  and  the  love  of  God,  and  the  commu- 
nion of  the  Holy  Ghost,  be  with  you  all,  Amen."  It 
follows,  then,  that  we  make  prayer  to  the  Holy  Ghost, 
who  is  declared  to  be  "  of  one  substance,  majesty,  and  * 
glory,  with  the  Father  and  the  Son,  very  and  eternal 
God."  To  this  tne  early  Christians  most  heartily  sub- 
scribed. The  following  is  the  testimony  of  Basil,  of  Cce- 
sarea,  in  Cappadocia,  in  A.  D.,  370.  "Seeing  what  is 
common  to  the  Father  and  Son,  is  common  also  to  the 
Spirit  ;  seeing  by  the  same  things  that  God  the  Father 
and  the  Son  are  characterized  and  described  in  Scrip- 
ture, by  the  same  things  is  the  Holy  Ghost  characterized 
and  described  ;  it  is  hence  gathered  that  the  Spirit  is  of 
the  same  deity  with  the  Father."  Basil  adv.  Eunum.  St. 
Augustine,  in  410,  says,  "  For  so  the  Father  is  God,  and 
the  Son  God,  and  the  Holy  Ghost  God,  and  altogether 
one  God  ;  and  yet  it  is  not  in  vain  that  in  this  Trinity 
none  of  them  is  called  the  Word  of  God  but  the  Son, 
nor  the  gift  of  God  but  the  Holy  Ghost."  Oxford  Ed. 
Vol.  1,^.249. 

4.  From  this  Divine  person  the  Christian  derives  all  his 
moral  good ,  for  he  is  the  sum  of  all  the  spiritual  blessings 


DIVINITY  OF    THE  HOLT  GHOST. 


1 2 1 


introduced  into  this  world  by  the  mediation  of  Christ.  He 
regenerates  the  sou]  ;  be  witnesses  with  the  spirit  of  the 
believer  that  he  is  justified  and  adopted  into  the  fanrly  of 
God  ;  he  conducts  the  inner  spiritual  life  in  the  progress 
of  all  its  higher  developements  ;  makes  the  Christian  "  all 
glorious  within  ;"  and  will  finally  bring  him,  blood  washed, 
to  the  Lamb  of  God  in  the  midst  of  the  throne,  where  he 
may  forever. 

*«  Praise  Father,  Son  and  Holy  Ghost." 


e 


ARTICLE  V. 

THE  SUFFICIENCY  OF  THE  HOLY  SCRIP- 
TURES FOR  SALVATION. 

"  The  Holy  Scriptures  contain  all  things  necessary  to  snlvati'.r; 
Bo  that  whatsoever  is  not  read  therein,  nor  may  he  pp  ved  thereby, 
is  not  to  be  required  of  any  man,  that  it  should  be  believed  as  an 
article  of  faith,  or  be  thought  requsite  or  neiessaryto  salvation. 
In  the  name  of  the  Holy  Scripture,  we  do  understand  those 
cmo-  ical  books  of  the  Old  and  New  Testament,  of  whose  au- 
thority was  never  any  doubt  in  the  Church. 

The  Names  of  the  Canonical  Books. 


Genesis, 

Exodus, 

Leviticus, 

Numbers, 

Deuteronomy, 

Joshua, 

Judges, 

Ruth, 

The  First  Book  of  Samuel, 
The  Second  Book  of  Samuel 
The.  First  Book  of  Kin<rs, 
The  Second  Book  of  Kings, 


The  First  Book  of  Chronicles, 
The  Second  Book  of  Chronicles 
The  Book  of  Ezra, 
The  Book  of  Nehemiah, 
The  Book  of  Esther 
The  B-  ok  of  Job, 
The  Psalms, 
The  Proverbs, 

Ecclesiastes,  or  the  Preacher, 
Cantica,  or  Songs  of  Solomon, 
Four  Prophets  the  greatf  r, 
Twelve  Prophets  the  less. 


All  the  books  of  the  New  Testament,  as  they  are  commonly  re 
ceived,  we  do  receive  and  account  canonical." 

SECTION  FIRST. 
The  Sufficiency  of  tfo  Scriptures. 
1.  This  Article  asserts  first,  that  "  The  Holy  Scriptures 
contain  all  things  necessary  to  salvation.     It  declares 
what  these  Scriptures  are,  a  revelation  from  God ;  and 
that  nothing  that  is  not  either  found  in  them,  or  may  be 
proved  by  them,  is  "to  be  required  of  any  man  "  "  as  an 
article  of  faith."    By  the  term  Scriptures,  we  are  to  un- 
derstand all  those  books  which  are  acknowledged  to  be  of 
J  22 


THE  SUFFICIENCY  OF  THE   SCRIPTURES.  J  2 3 

Divine  authority,  and  which  are  embraced  in  the  Y\>t  of 
this  Article  of  Religion.  Among  the  several  great  objee.s 
of  this  book  is  the  salvation  of  man  from  sin.  To  accom- 
plish this,  it  professes  to  contain  all  the  necessary  infor- 
mation, and  articles  of  belief  that  man  needs.  All  Pro- 
testant Christians  have  cordially  received  it  as  it  is,  and 
have  tested  its  power  in  directing  the  so  .l  into  the  clear 
knowledge  of  salvation  in  Christ  Jesus.  The  authority 
upon  which  Protestant  Christians  believe  that  the  "  Scrip- 
tures contain  all  things  necessary  to  salvation,"  shall  now 
be  p  oduced.  In  the  preceding  four  Articles  the  founda- 
tion of  religion  is  laid  in  belief  in  "one  living  and  true 
God  ;"  the  Divinity,  Death,  Resurrection  and  Ascension 
of  Jesus  Christ,  together  with  the  Divinity  of  the  Holy 
Ghost,  and  the  Christian  Doctrine  of  the  Trinity.  The 
question  now  is,  what  is  the  rule  of  the  t  faith?  The  Hdy 
Scriptures  only.  In  giving  this  answer,  we  do  it  with  t!  e 
full  knowledge  that  Romanists  clai::i  something  more  ; 
they  claim  that  the  Catholic  and  pure  rule  of  faith  is,  the 
Bible,  the  Apocrypha,  Oral  and  Written  Tradition.  But 
as  this  Article  is  purely  Protestant,  and  was  composed  for 
the  purpose  of  refuting  this  Romish  error,  we  must  find 
its  proof  in  what  is  believed  to  be  the  pure  word  of  God, 
as  contained  in  King  James's  translation  of  the  Bible. 

2.  That  the  Holy.  Scriptures  do  contain  all  that  is  ne- 
cessary for  the  salvation  of  man,  appears  in  the  one  pro- 
minent fact  that  there  is  no  indication  of  any  deficiency  in 
them  in  regard  to  whatever  mankind  is  to  believe  or  proc- 
titis. When  we  read  the  Old  Testament  we  find,  it  is  true, 
that  something  is  needed  and  looked  for ;  because  it  every- 
where testifies,  both  by  its  ritual  and  prophets,  that 
another  dispensation  was  to  follow.  But  when  we  re  id 
the  New  Testament,  in  its  numerous  references  to  the  Oil. 
the  evidence  is  conclusive  that  the  canon  is  complete,  and 


124  THE  SUFFICIENCY  OF  THE  SCRIPTURES. 

that  it  contains  all  that  is  necessary  for  faith  and  redemp- 
tion Moses,  who  is  the  chief  representative  of  the 
Hebrew  Scriptures,  foretold  that  a  prophet  should  rise 
after  him,  and  commanded  the  people  to  hear  him  with  all 
confidence  in  the  purity  and  object  of  1  is  mission.  But 
when  that  prophet  did  come  he  gave  no  intimation,  as 
Moses  did,  that  another  should  follow  him.  God  has 
"spoken  by  his  Son  in  the  last  days,"  and  his  revelation 
completes  the  rule  of  faith,  and  is  consequently  final.  All 
that  is  necessary  for  man  to  know  in  order  to  true  religion, 
is  revealed  in  the  Holy  Scriptures.  John  xx,  31,  "But 
these  are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God  ;  and  that  believing  ye  might  have 
life  through  his  name." 

3.  But  to  come  to  the  question  of  the  sufficiency  of  the 
Scriptures  alone  for  salvation,  at  once,  we  may  recite  some 
plain  texts  that  will  settle  the  affirmation  of  the  Article 
beyond  the  possibility  of  doubt.  Ps.  xix,  7,  "  The  law 
of  the  Lord  is  perfect,  converting  the  soul ;  the  testimony 
of  the  Lord  is  sure,  making  wise  the  simple."  Now  the 
terms  "law"  and  ''testimony"  mean  the  same  thing,  the 
Scriptures;  and  it  is  affirmed  of  these  that  they  are  "per- 
fect."' The  proof  of  this  is  seen  in  what  they  accomplish  ; 
they  "convert  the  soul,"  they  "make  vise  the  simple." 
These  effects  of  the  perfect  "  Law  of  the  Lord  "  are  essen- 
tial states  of  the  soul  in  order  to  eternal  life.  But  neither 
oral  or  written  tradition  are  named  here,  or  elsewhere,  as 
helps  to  the  word  of  God  in  the  production  of  a  converted 
soul.  That  the  Scriptures  aie  sufficient  for  salvation,  we 
have  the  proof  of  Christ's  own  word  ;  John  v,  39, 
"  Search  the  Scriptures,  for  in  them  ye  think  ye 
have  eternal  life  ;  and  they  are  they  which  testify  of  me." 
This  passage  acknowledges  the  Jewish  belief  in  the  suffi- 
ciency of  their  Scriptures  for  eternal  life  ;  and  it  contains 


THE   SUFFICIENCY"  OF  THE   SCRIPTURES.  125 


an  unrestricted  command  to  "Search  the  Scriptures," 
The  reasons  for  this  command  are,  first,  eternal  life  is  offered 
by  them  ;  and  second,  they  testify  of  Christ  who  is  the 
author  of  eternal  life.  Now  what  is  eternal  life  but  a  re- 
lease from  sin  and  its  final  punishment?  This  is  offered 
by  the  Holy  Scriptures  through  faith  in  Christ  and  hence 
their  sufficiency  for  salvation.  But  St.  Paul  gives  still 
clearer  proof  of  this  subject,  in  2  Tim.  iii,  15,  "  From  a 
child  ;  hou  has!  known  the  Holy  Scriptures,  which  are  oble 
to  make  thee  wise  unto  salvation,  throu-  li  faith  which  is  in 
Christ  Jesus.'"  The  Apostle  evidently  refers  to  the  same 
Scriptures  that  Christ  did,  in  the  above  passage  Irom 
John, — the  Jewish  Sciiptures;  and  these  it  is  said,  are 
able  to  make  wise  unto  salvation,  because  they  lead  to 
faith  in  Jesus  Christ.  And  honorable  mention  is  made  of 
Timothy  as  an  example  of  salvation  in  Christ  through  faith 
in  these  Scriptures.  This  is  the  use  of  the  Bible,  and 
faith  in  Christ  through  it  is  the  reason  why  men  are  saved. 
The  Scriptures,  unencumbered  with  the  traditions  of  men, 
testify  of  Christ;  and  belief  in  this  testimony,  and  not  i:i 
tradition,  makes  wise  men  unto  salvation.  But  in  verse 
16,  it  is  sad,  "Ail  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reprocf,  for  correc- 
tion, for  instruction  in  rigli/ecusness."  Here  it  is  affirmed 
that  the  Scriptures  are  "  profitable  for  doctrine/'  because 
they  alone  teach  the  principles  of  religion,  and  point 
directly  to  Christ,  who  is  the  author  of  eternal  salvation. 
"  For  reproof;''  they  convince  m  n  of  sin,  and  c  >ndemn 
their  folly.  "  For  correction  ;"  they  restore  man  to  moral 
order  by  correcting  his  errors,  and  false  views  of  himself, 
and  of  his  relations  to  the  moral  g(  vernment  of  God. 
"  For  instruction  in  righteousness;"  they  lead  into  rig  t 
feeling  and  right  doing  ;  and  this  is  the  righteousness  with 
which  the  Scriptures  clothe  every  pious  ol'ower  of  Christ. 


T2G  THE  SUFFICIENCY  OF  THE  SCRIPTURES. 

And  thus  it  is,  "  That  the  man  of  God  may  be  made  per- 
fect, thoroughly  furnished  unto  all  goid  works."  Bom. 
xv.  4,  "Whatsoever  things  were  written  afore  time,  were 
written  for  our  leai  ning,  that  we,  through  patience  and 
comfort  of  the  Scriptures,  might  have  hope."  Is  it  not 
strange,  that  if  tradition  is  so  important  as  Romanists 
would  have  it,  that  it  is  so  entirely  overlooked  by  New 
Testament  writers  ?  And  is  it  not  equally  strange,  that 
if  the  Sciipt.ires  are  not  a  sufficient  and  complete  rule  of 
ffith  and  practice,  without  the  additional  fixture  of  tradi- 
tion, that  still  men  are  saved  by  their  truths,  and  led  into 
the  full  1  berty  of  the  sons  of  God  ?  The  competency  of 
the  Bible  alone  for  tl  e  salvation  o  man,  is  also  taught 
by  St.  JYmes,  James  i,  21,  "And  receive  tie  ingrafted 
word,  which  is  able  to  save  your  souls."  Not  the  tradi- 
tions of  men,  for  these  "make  void  the  law,"  but  the 
word  of  God  ;  for  it,  and  it  alone,  "is  able  to  save  your 
souls."  This  establishes  most  clearly  the  tr..th  of  our 
Article 

4.  But  the  form  of  phraseology  changes  when  the 
gospel  message  is  referred  to.  Hence  it  is  said  in  1  Cor. 
xv,  2,  "Ye  are  saved  by  the  gospel."  Now  the  gospel 
is  the  word  of  God,  by  or  through  Jesus  Christ.  To  it 
is  attributed  the  vork  of  leading  men  out  of  their  sins  to 
a  hearty  reception  of  Christ  Jesus.  St.  Paul  proves  this 
in  Rom.  1,  16,  "For  I  am  not  ashamed  of  tin-  gospel  of 
Christ, /or  it  is  t/ie  power  of  God  unto  salvation,  unto  every 
one  that  believeth."  From  all  these  passages  two  things 
are  ea  ily  learned  ;  First,  All  things  necessary  to  salva- 
tion are  clearly  revealed  in  the  Bible,  and  tradition  is 
never  appealed  to  either  by  Christ  or  his  Apostles,  as  in 
any  way  useful  to  the  sup^oit  of  the  H  >ly  Writing,  or  to 
their  influence  in  converting  the  soul.  Second,  All  that  is 
necessary  to  salvation  is  not  only  clearly  and  fully  stated, 


THE  SUFFICIENCY  OF  THE  SCRIPTURES.  12? 

but  easy  to  be  understood.  Its  language  is,  "Repent,"' 
"  Believe,"  "Pray,"  "Rejoice,"  "Hope,"  and  to  each 
of  these  words  it  furnishes  a  simple  definition  ;  and  these 
definitions  furnish  the  light  by  which  the  truths  they  de- 
fin  :  are  made  visible. 

Now,  if  the  Scriptures  which  existed  in  the  time  of 
Christ  and  his  Apostles  were  "able  to  make  wise  unto 
salvation,"  to  "convert  the  soul,"  "  to  save,"  how  much 
more  are  tl  ey  able  to  accomplish  this  work  by  what  has 
been  added  since  ?  Here  we  are  able  to  meet  any  Ro- 
manist with  .in  argument  drawn  directly  from  the  word 
of  GoJ,  that  must  forever  upset  their  vain  boast  and  con- 
fidence in  their  traditions  of  men.  Add  to  this  the  fact 
that  there  is  an  advantage  for  studying  and  understand- 
ing the  Bible  that  belongs  to  no  other  book  whose  autl  r 
is  not  within  the  range  of  personal  access.  This  can 
never  belong  to  tradition.  The  adva  .tage  is,  that  we 
may  daily  and  hourly  consult  the  author  of  the  Bible  as  to 
Ls  true  meaning.  We  may  pray  to  him  according  to 
the  rules  of  prayer  laid  down  in  his  Holy  Word,  and  he 
will  hear  us,  and  assist  us  in  the  interpretation  of  diffi- 
cult passages.  We  are  authorized  and  encouraged  to  do 
this  by  St.  James,  in  these  words,  "  If  any  man  lack 
wisdom,  let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not,  and  it  shall  be  given  him." 

5.  All  that  we  have  said  in  proof  of  the  sufficiency  of  the 
Scriptures  for  the  salvation  of  sinners,  goes  upon  the  hypo- 
thesis that  all  men  who  have  the  Bible  may  read  it,  and 
thereby  be  made  "wise  unto  salvation."  This  we  suppose  to 
be  the  fact,  inasmuch  as  we  suppose  the  command,  "search 
the  Scriptures,"  brings  all  men  under  obligations  (o  per- 
form this  duty.  But  Romanists  oppose  the  private  reading 
tf  the  Scriptures  as  a  sin  against  the  church,  against  the 
fullers,  again -t  tradition,  and  against  the  apostles.  And 


l2£  THE  SUFFICIENCY  OF   THE  SCRIPTURES, 

with  an  air  of  triumph  they  quote  2  Pet.  i,  20,  "  No  pro- 
phecy of  the  Scripture  is  of  any  private  interpretation." 
Now,  although  they  care  vety  little  about  the  Bible  when 
they  talk  about  purgatory,  the  five  sacraments,  extreme 
unclion,  and  prayer  to  images  and  saints,  yet  they  cling 
"with  rare  tenacity  to  passages  that  seem  to  favor  their  pe- 
culiar cause.  But  let  us  see  how  much  they  gain  by  this 
passage  from  the  supposed  head  of  the  church.  He  says, 
"  no  prophecy  of  the  Scripture  is  of  any  private  interpreta- 
tion," but  he  says  not  a  word  about  the  historical,  the 
hortatory,  or  the  didactic.  He  does  not  use  the  word  no 
Scripture,  but  "no  prophecy  of  the  Scriptures.  Now,  if 
Romanists  have  all  they  contend  for,  they  have  but  a 
small  portion  of  the  Bible,  while  Protestants  have  all  the 
balance,  subject  to  their  own  private  intPi  pretation. 

But  Ave  are  not  sure  that  St.  Peter  even  prohibits  the 
private  interpretation  of  prophecy  properly  understood, 
for  he  calls  it  the  "  more  sure  word,"  and  "  the  light  that 
shineth  in  a  dark  place,*'  and  exhorts  us  to  "take  i.eed" 
to  this  "more  sure  word  of  prophecy."  But  if  St.  Peter 
prohibits  the  private  interpretation  of  prophecy,  not  even 
a  Romanist  has  a  right  to  exercise  his  private  judgment, 
much  less  to  apply  it  to  the  private  judgment  of  others. 
Now  there  is  no  consistency  in  Romanists,  for  they  attempt 
to  interpret  that  very  portion  of  t'od's  word  which  says 
that  "no  prophecy  of  the  Scripture  is  of  any  private  in- 
terpretation." One  thing,  however,  is  sure,  and  not  very 
private  either;  and  that  is  this;  many  of  the  prophecies 
are  very  distinct  as  to  the  true  nature,  the  corrupting  ten- 
dency, and  the  final  overthrow  of  Romanism,  as  the  "man 
of  sin,"  and  the  enemy  of  God  and  pure  religion. 

6.  That  "the  Scriptures  contain  all  things  necessary  to 
salvation"  must  be  true,  or  they  clearly  contradict  them- 
selves.   This  no  Protestant  Christian,  nor  well  informed 


THE  SUFFICIENCY  OF   THE  SCRIPTURES. 


129 


Romanist  will  allow.  If  they  do  not  contradct  themselves, 
and  if  we  understand  the  meaning  of  plain  texts,  words, 
and  the  intention  of  God  in  the  gift  of  the  Bible,  then  it 
is  clear  that  the  Holy  Scriptures  contain  whatever  man 
may  need,  under  any  possible  circumstance,  to  make  him 
wise  unto  salvation.  For*,  as  Irenceus  says,  "  The  Scrip- 
tures are  indeed  complete."  What  is  here  said  of  the 
Bible,  as  to  its  completeness,  and  as  to  its  sufficiency  as  a 
guide  to  salvation,  unassisted  by  the  tradition  of  the 
fathers,  either  oral  or  written,  can  be  predicated  of  no 
other  book  in  the  world.  The  Mohammedan  claims  very 
much  for  the  Koran  ;  and  the  Brahman  claims  as  much  for 
the  Shaster,  while  the  Romanist  is  loud  in  his  praises  of 
the  church,  tradition,  the  regenerating  power  of  the  Sa- 
craments ;  but  altogether,  and  iu  their  greatest  power, 
they  have  not,  and  c.innot,  obtain  the  character  that  is 
justly  ascribed  to  the  Bible.  The  power  and  sufficiency 
of  this  Book  is  from  God,  and  is  attested  by  Christ  and 
the  Holy  Ghost. 

7.  The  Bible  as  it  is,  and  its  friends,  have  nothing  to* 
fear,  though 'the  powers  of  Infidelity  and  Romanism,  with 
the  puny  attempts  of  some  bigoted  though  sinking  sects 
at  a  "  new  version,"  may  all  be  its  enemies.  It  is  the 
Book  of  God,  completed  by  himself,  and  committed  to  the 
Church  for  the  benefit  of  the  world,  with  this  solemn 
charge  ;  "  Here  stand,"  '-And  the  gates  of  hell  shall 
not  prevail  against  thee."  And  while  it  serves  the 
Church  as  her  foundation  and  frontier  fortress,  it  is  like- 
wise her  true  prophet  of  hope.  The  chorus  of  all  its 
songs  is  of  time  and  glory  to  come,  and  its  constant  ad- 
dress to  the  church  is,  "Arise  and  shine."  It  lies  before 
us,  an  open  volume,  courting  investigation,  and  furnishing 
the  light  by  which  the  investigation  may  be  successfully 
prosecuted.    It  commends  itself  to  the  understanding  of 


130  THE  BIBLE  — THE  ONLY  RULE  OF  FAITH. 


all  men,  by  enlightening  the  conscience,  by  improving  the 
heart,  by  regulating  society,  and  by  leading  the  true  be- 
liever from  "  glory  to  glory,"  until  his  soul  ascends  the 
highest  mount  of  spiritual  vision,  from  whose  summit  he 
may  behold,  "  with  open  face,"  the  glory  of  God  as  it 
shines  in  the  face  of  Jesus  Cbr.st. 

"  How  precious  is  the  book  divine, 

By  inspiration  given  ; 
Bright  as  a  lamp  its  doctrines  shine, 

To  guide  our  souls  to  heaven.'' 


SECTION  SECOND. 
The  Bible— the  only  Rule  of  Faith. 
1.  If  "  the  Holy  Scriptures  :'  contain  all  that  is  neces- 
sary to  salvation,  it  follows  that  "whatsoever  is  not  read 
(herein,  no>-  may  be  proved  thereby,  is  not  to  be  required  of 
any  man,  that  it  should  be  leliived  as  an  article  of  faith,  or 
be  thought  requisite  or  necessary  to  salvation."  This  part  of 
*our  Article  teaches,  that  the  Bible  is  to  be  appealed  to  in 
the  linal  settlement  of  all  questions  of  faith  and  practice. 
From  this  there  can  be  no  appeal  to  any  other  book,  for 
this  is  the  highest  authority  on  earth,  or  in  the  Church  to 
which  men  may  have  personal  access.  The  Bible  is, 
therefore,  the  only  Rule  of  Faith.  It  was  so  regarded  by 
the  Primitive  Church.  St.  Cyril  says,  "  That  which  the 
Holy  Scripture  hath  not  said,  how  can  we  receive  it,  and 
put  it  into  the  catalogue  of  those  things  that  be  true." 
This  was  stid  in  A.  D.  415,  and  200  years  before  ihis  or 
in  A.  D.  215,  Tertullian  of  Carthage  says,  "  If  it  be  not 
written,  let  him  fear  that  woe  that  is  appointed  to  those 
that  put  anything  to,  or  take  anything  from  the  word  of 
God."  The  woe  here  referred  to  is  in  Rev.  xxii,  18,  19, 
"  For  I  testify  unto  tvery  man  that  heareth  the  words  of 


THE  BIBLE — THE   O.NLY   RULE  OF  FAITn.  131 


the  prophecy  of  this  book.  If  any  man  shall  add  unto 
lhe.se  tilings,  God  shall  add  unto  him  the  plagues  that  are 
written  in  thi*  book  ;  and  if  any  man  shall  take  away 
from  the  words  of  the  prophecy  of  this  book,  God  shall 
lake  away  his  part  out  of  the  book  of  life,  and  out  of  the 
holy  city,  and  from  the  things  which  are  written  in  this 
book." 

2.  But  not  in  the  least  intimidated  by  this  woe,  the 
Romish  Church  affirms  that  the  Scriptures  only  are  not  a 
sulhcient  rule  of  (kith.  Hence  Dr.  Milner  says,  the  Ro- 
man Catlio  ic  lule  of  faith  is  "  Scripture  and  Tradi  ion, 
and  these  propounded  and  explained  by  the  Catholic 
Church."'  But  where  shall  we  find  this  joint  rule  of 
faith  '?  In  about  one  hundred  and  thirty  fire  folio  volumes, 
"made  up  of  the  following  works  ;  the  Bulls  of  Popes  are 
at  least  eight  volumes  folio  ;  the  Decretals  ten  volumes 
folio  ;  the  Acts  of  Councils  thirty-one  volumes  folio  ;  the 
Acts  Sanctum,  or  Doings  of  the  Saints,  are  in  fifty-one 
volumes  folio  ;  add  to  these  at  least  thirty-five  volumes 
folio  of  Greek  and  Latin  Fathers,  in  which  is  to  be  found 
that  part  of  the  rule  called  the  unanimous  consent ;  add  to 
the  e  one  hnndred  and  thirty-live  volumes  folio  of  unread 
and  unexamined  materials,  the  unlimited  mass  of  ur.  written 
traditions  which  floated  from  the  commencement  of  the 
Christian  era  to  the  present  time,  in  oral,  communication, 
or,  in  other  words,  by  mere  hearsay  transmission  ;  all 
these  cumberous  additions  made  to  the  Holy  Scriptures 
constitute  the  Roman  Catholic  rule."  Elliott  on  Rom. 
In  April,  A.  D.  1546,  the  Fourth  Session  of  the  Council 
of  Trent,  decreed  that  tradition,  both  written  and  un- 
written, are  of  equal  authority  with  the  Bible,  and  that 
the  person  denying  this  shall  be  accursed.  Now  who  does 
not  see,  that,  if  this  is  a  part  of  the  ru'.e  of  faith,  but  few 
can  have  any  faith  at  all,  and  still  fewer  can  be  saved. 


132  THE  BIBLE  THE  ONLY  RULE  OF  FAITH. 


It  would  require  a  life  time  to  learn  what  to  be- 
lieve, from  such  an  endless  and  complicated  rule  of 
faith  as  Popery  presents.  Surely  Romanism  is  a  hard 
religion  in  whatever  light  its  gross  absurdities  may  bo 
considered. 

3.  The  whole  machinery  of  Romanism  is  artfully  con- 
structed of  materials  from  Judaism,  Paganism,  and 
corrupted  Christianity.  So  much  so  that  it  manages 
to  keep  the  Bible  from  the  people,  and  to  satisfy  them, 
somewhat,  that  it  does  not  contain  the  whole  of  God's 
will  concerning  men,  and  is,  consequently,  not  a  iufficient 
rule  of  faith.  But  it  is  no  difficult  matter  to  see  why  the 
Apocrypha  and  tradition  are  so  tenaciously  and  zealously 
maintained  as  a  part  of  the  rule  of  faith.  The  Bible  pro- 
per condemns  Romanism  ;.s  an  absurd  machination  of 
Satan,  and  as  the  enemy  of  true  religion.  But  to  make 
a  show  of  truth  they  still  retain  the  Bible,  while  at  the 
same  time  they  resort  to  the  traditions  of  the  Church  for 
proof  of  their  many  idolatrous  customs.  From  these 
sources  they  derive  proofs  of  five  sacraments  ;  the  invo- 
cation of  saints,  the  worship  of  images,  crosses,  and 
relics,  the  bodily  presence  of  Christ  in  the  holy  eucharist, 
purgatory,  prayers  for  the  dead,  &c.  But  we  are  not 
much  surprised  at  these  errors,  for  they  are  the  legitimate 
results  of  a  long,  &  wicked,  a  studied  and  habitual  departure 
from  simple  truth.  Like  a  vessel  on  the  ocean,  without  sail 
or  rudder,  so  is  that  man  in  the  world  of  morals  who  is 
without  the  unerring  guide  of  God's  Word.  Cut  a  man  off 
from  the  influence  and  controlling  power  of  this,  and  there 
is  no  telling  what  will  be  his  absurdities,  and  where  he 
will  end.  Romanism  has  pursued  this  course  for  centu- 
ries, accumulating,  meanwhile,  one  monster  of  absurdity 
after  another,  and  what  she  will  be  before  her  cup  of 
iniquity  is  full,  no  uninspired  man  can  tell. 


THE  BIBLE  THE  ONLY  RULE  OF  FAITH.  133 

4.  It  is  worthy  of  remark  in  this  place,  in  further  vin- 
dication of  the  doctrine  of  this  Article,  that  the  Apocry- 
phal books  are  in  no  instance  referred  to  in  either  the  Old 
or  New  Testament,  in  proof  of  any  fact,  or  as  composing 
any  part  of  the  rule  of  faith.  And  when  tradition  is  re- 
ferred to,  it  is  always  in  terms  of  condemnation,  as  in  Mark 
vii,  13,  "  Making  the  word  of  God  of  none  effect  through 
your  tradition."  Now  one  of  two  things  is  certain,  cither 
first,  that  the  Bible  as  it  is,  and  as  it  was  commended  to 
the  world  by  its  divine  Author,  is  a  complete  rule  of  faith, 
independent  of  all  other  writings  or  traditions  ;  or  second, 
that  the  whole  Protestant  world  is  deceived  by  the  high 
pretensions  of  the  Bible  itself,  and  is,  consequently,  in  the 
utmost  danger  of  irrecoverable  ruin.  If  we  have  any  cor- 
rect notion  of  vice  and  virtue,  as  comparative  results  of 
Romanism  and  Protestantism,  as  well  as  the  claims  of  the 
Holy  Scriptures,  the  Protestant  world  is  correct,  the  Bible 
is  a  perfect  rule  of  faith,  and  Romanism  is  in  the  deepest 
and  most  defiling  error.  The  Bible  is  manifestly  suffi- 
cient to  inform  us  what  the  rule  of  faith  is,  and  what  the 
faith  is  of  which  it  is  the  rule.  It  is  also  sufficient  to 
teach  us  what  is  heresy,  for  heresy  is  nothing  but  a  mani- 
fest deviation  from,  and  opposition  to,  the  faith  "  once 
delivered  to  the  saints." 

5.  But,  however  much  Prbtestants  may  oppose  the 
Apocrypha  and  tradition,  as  parts  of  the  rule  of  faith,  yet 
they  offer  no  reason  why  such  books  as  cast  light  upon  the 
Bible  should  be  rejected ;  on  the  other  hand,  they  en- 
courage, by  their  right  to  read  the  Scriptures,  by  their 
Untrammelled  press,  and  their  devotion  to  religious  books, 
the  writing,  and  the  free  circulation  of  such  books,  pamph- 
lets, tracts,  and  religious  newspapers,  as  may  tend  to 
edify  the  people.  Meanwhile,  they  require  no  man  to 
'  believe  as  an  article  of  faith,"  anything  that  is  not  read 


134  THE  BIBLE  TOE  ONLY   RULE  OF  FAITH. 


in,  nor  may  be  proved  by,  the  Scriptures.  Nor  do  Pro- 
testant Christians  find  any  reason  in  the  Bible  why  they 
should  not  compose  such  Articles  of  Religion  as  may  be 
clearly  proved  by  the  word  of  God,  and  subscribe  to  these 
as  summaries  of  Christian  doctrine,  and  as  symbols  of 
Christian  faith. 

But  Romanism  fears  all  these  results  of  the  free  use  of 
the  Scriptures  as  the  Christian  rule  of  faith-,  and  it  fVars 
the  power  of  an  educated  people,  as  its  uniform  pulicy 
clearly  shows.  She  is  apt  in  addressing  the  senses  \vi:h 
a  gorgeous  ritual,  and  the  baser  passions  of  man's  nature 
by  her  indulgences  ;  while  Protestantism,  ivith  her  un- 
encumbered Bible,  and  her  simple  and  pure  ritual,  ad- 
dresses the  heart,  and  the  higher  life  of  the  people.  She 
rejects  the  thousand  tongued  jargon  of  tradition,  the  infal- 
libility of  human  judgment  and  human  councils,  and 
teaches  the  Bible  as  the  only  rule  of  faith,  with  the  uni- 
form standard  principle,  "  that  whatsoever  is  not  read 
therein,  nor  may  be  proved  thereby,  is  not  to  be  required 
of  any  man,  that  it  should  be  believed  as  an  article  of 
faith,  or  be  thought  requisite  or  necessary  to  salvation." 

"  This  lamp  through  all  the  tedious  night 

Of  life,  shall  guide  our  way 
Till  we  behold  the  clearer  light, 

Of  an  eternal  day." 

SECTION  THIRD. 
Divine  Authority  of  the  Bihle 

1.  This  last  branch  of  our  Article  refers  to  the  confi- 
dence of  the  Church  in  the  Canon  of  the  Old  and  New 
Testament,  as  well  as  to  her  confidence  in  their  Divine  au- 
thority. "  In  the  name  of  the  Holy  Scripture,  we  do 
understand  those  Canonical  books  of  the  Old  and  New 


DIVINE   AUTHORITY   OF  THE  BIBLE. 


1.35 


Testamen',  of  wh~se  authority  was  never  any  doubt  in 
the  Church."  The  Canon  of  the  Old  Testament  was  un- 
doubtedly prepared  oy  Ezra,  after  the  return  oi  the  Jews 
from  the  Babylonish  captivity.  In  this  work  he  was  no 
doubt  assisted  by  many  learned  Jews.  The  Jews  all 
agree  that  this  canon  is  correct,  and  it  was  not  objected  to  by 
Christ  nor  the  Primitive  Church.  On  the  other  hand,  we 
have  catalogues  of  the  books  of  the  Old  Testament,  from 
men  of  the  highest  standing  in  the  Primithe  Church,  as 
Eusebius,  Oriyen,  Cyril,  Auyimtine,  and  Jerome.  The 
canon  of  the  New  Testament  was  prepared  and  arranged 
by  Oriyen.  who  lived  about  one  hundred  years  after  the 
death  of  St.  John.  His  enumeration  includes  all  the 
books  of  the  present  canon,  except  the  Epistles  of  J  ames 
and  Jude.  These  were  omitted  by  mistake,  for  in  other 
parts  of  Oriyen' s  writing,  they  are  referred  to  as  genuine 
and  legitimate  parts  of  the  regular  canon.  Eusebius,  who 
lived  about  one  hundred  years  after  Oriyen,  enumerated 
every  book  which  we  now  have  in  the  canon,  and  no 
others,  from  which  we  derive  the  belief  that  the  canon  is 
complete.  At  the  Council  of  Laodicea,  in  the  fourth  cen- 
tury, the  canon  of  the  Old  and  Xew  Testament  was  received 
and  settled  just  as  we  have  it,  except  the  book  of  Revela- 
tion, which  was  omitted.  Why  this  was  omitted  is  not  certain. 

2.  The  Scriptures  are  called  holy,  because  of  the 
doctrines  which  they  teach  ;  and  they  are  termed  canonical, 
because,  when  their  number  and  Divine  authority  were 
determined,  their  names  were  inserted  in  ecclesiastical 
canons,  to  distinguish  them  from  other  books,  which,  being 
of  no  authority,  were  kept  out  of  sight,  and  therefore 
s'yled  Apocryphal.  These  Scriptures  are  from  God,  as  I 
shall  now  proceed  to  show.  2  Tim.  iii,  16,  "All  Scripture 
is  given  by  inspiration  of  God."  The  term  inspiration 
means  the  supernatural  influence  of  God's  Spirit  upon  the 


136  DIVINE  AUTHORITY   OF  THE  BIBLE. 

mind  of  an  intelligent  creature,  whereby  he  is  elevated  to 
a  degree  of  knowledge  to  which  he  could  not  have  at- 
tained in  a  natural  way.  Hence  we  have  the  definition 
of  St.  Peter,  2  Pet.  i,  21,  "For  the  prophecy  came  not 
in  old  time  by  the  will  of  man  ;  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  G/iost."  Xow  it  is 
more  than  probable  that  the  Spirit  of  God  moved  holy  men 
to  speak  of  things  of  which  they  had  no  distinct  know- 
ledge, though  they  were  speaking  of  them.  Hence  they 
"inquired  diligently,"  they  "searched  diligently,"  as  to 
"  what  manner  of  time  the  Spirit  of  God  which  was  in 
them  did  signify."  But  the  Scriptures  are  of  Divine  au- 
thority, and  have  come  to  us  without  any  mutilation  or 
corruption.  This  we  prove  by  adducing  the  fact  that  the 
Jews  and  Samaritans  regarded  each  other  with  feelings  of 
hatred  and  jealousy.  When  this  fact  is  examined,  it  will 
go  very  far  to  establish  the  genuineness  of,  at  least,  the 
Old  Testament.  The  hatred  of  these  two  classes  of  per- 
sons towards  each  other,  proved  to  be  a  safeguard  to  the 
Jewish  Scriptures,  for  both  had  the  same,  agreeing  in  all 
material  points  with  each  other,  and  both  these  parties 
claimed  to  be  true  people  of  God.  The  Jews  watched 
carefully  the  state  of  the  Samaritan  text,  and  the  Samari- 
tans watched  with  equal  care,  the  state  of  the  Jewish  text, 
so  that  neither  one  nor  the  other  could  alter  or  amend 
without  being  detected.  But  if  the  Jews  or  Samaritans 
would  alter  any  part  of  the  original  text,  it  is  but  rea- 
sonable to  suppose  they  would  fix  upon  those  parts  which 
recorded  their  own  sins  and  downfall.  But  this  was  nev.er 
done,  and  :t  goes  very  far  to  show  the  great  fidelity  with 
which  they  preserved  their  sacred  books,  and  the  confi- 
dence they  had  in  their  Divine  origin. 

3.  During  the  time  of  Christ's  stay  on  earth,  he  often 
referred  to  the  Scriptures,  and  as  often  reproved  the  Jews 


PXVHfl  AUTHOR. TV   OF   THE  BIBLE. 


137 


for  their  great  ignorance  of  them  ;  but  he  never  alluded 
to  the  least  defect  in  their  preservation.  Now  it  is  not 
possible  for  the  great  Author  of  these  writings  to  acknow- 
ledge a  spurious  or  mutilated  book  in  the  place  of  what 
he  had  inspired  "  holy  men  of  God  to  write."  The  Old 
Testament  was,  therefore,  in  a  state  of  perfect  and  uncor- 
inpted  preservation  in  the  time  of  Christ.  Since  the 
time  of  Christ,  the  Old  Testament  has  been  in  the  hands 
of  Jews  and  Gentiles,  who  are  as  much  opposed  to  each 
other  as  were  the  Jews  and  Samaritans.  These  watch  each 
other  with  great  care  and  jealousy,  so  that  it  were  impos- 
sible for  either  to  make  any  change  in  the  holy  writings 
without  being  detected  and  exposed.  Therefore  we  must 
conclude  that  we  have  the  pure  Old  Testament  Scriptures. 

4.  But  there  is  just  as  dear  evidence  that  we  pos  ess 
the  New  Testament  in  a  perfect  state.  Ever  since  the 
beginning  of  the  Christian  era,  there  have  been  various 
sects  of  Christians,  all  claiming  to  be  correct  in  their  theory 
of  religion,  and  each  condemning  all  the  others.  These, 
like  the  Jews  and  Samaritans,  have  watched  each  other 
with  great  jealousy,  lest,  in  the  translation  of  any  por- 
tion of  the  New  Testament,  or  in  the  translation  of  the 
Avhole,  one  should  get  the  advantage  of  the  other.  This 
we  see  very  plainly  at  the  present  time.  This  fact,  to- 
gether with  the  fact  that  Romanists  watch  over  every 
Protestant  sect  with  rigid  keenness,  is  clear  evidence  that 
we  have  the  New  Testament  in  its  original  perfection, 
Now,  if  we  add  to  this  the  other  external  evidences  of  the 
truth  and  Divine  origin  cf  the  Bible,  such  as  the  evidence 
of  miracle  and  the  evidence  of  prophecy,  we  have  an 
array  of  proof  that  the  infidel  has  never  been  able  to  re- 
sist, and  that  continues  a  witness  to  the  truth  of  the 
Scriptures  in  every  prophecy  that  is  fulfilled.  Hence 
the    Church     has    never    doubled  the   authority  and 


138 


DIVINE   AUTHORITY   OF  THE  BIBLE. 


completeness  of  her  sacred  writings ;  nor  is  she  disposed 
to  doubt  now,  inasmuch  as  she  is  a  daily  witness  to  the 
effects  that  are  produced  among  men,  by  the  circulation 
ar.d  careful  reading  of  this  book.  Her  confidence  in  its 
power  is  constantly  increasing. 

5.  But  the  Bible  contains  evidence  in  itself  that  it  is  the 
production  of  a  mind  superior  to  the  most  refined  and  en- 
larged human  mind.  It  is  true  that  most  of  its  style  is 
simple,  and  that  much  of  its  imagery  is  drawn  from  the 
simplest  tilings  of  nature;  but  its  thought,  its  precepts, 
its  morality,  its  conception,  the  effects  that  it  produces 
on  the  heart,  and  the  hope  of  endless  felicity  that  it  creates 
in  the  soul,  all  correspond  to  the  belief  that  it  is  from  God. 
Hence  every  believer  is  a  competent  witness  in  himself  to 
prove  the  Divine  origin  of  the  Bible.  It  teaches  that  he 
is  a  sinner  against  God,  and  the  inward  consciousness 
attests  the  truth.  It  offers  pardon  to  him  on  given  con- 
ditions, and  when  the  conditions  are  complied  with,  the 
thing  promised  is  obtained,  and  the  inward  testimony  of 
peace  witnesses  the  truth  of  the  holy  Record.  Even  the 
infidel,  if  he  were  honest  with  himself,  must  confess  that, 
amid  his  efforts  to  get  rid  of  the  truth,  a  lingering  doubt 
steals  over  the  soul,  that,  after  all,  the  Bible  may  be  true. 
I  have  but  touched  a  very  few  of  the  evidences  of  the  Divine 
origin  of  the  Bible  ;  and  in  as  popular  a  manner  as  I  am 
capable  of,  so  that  the  reason  might  be  arrived  at  which 
induced  the  framers  of  this  Article  to  say  that,  "  In  the 
name  of  the  Holy  Scripture,  we  do  understand  those  ca- 
nonical books  of  the  Old  and  New  Testament,  of  whcse 
authority  was  never  any  doubt  in  the  Church." 

"  How  precious  is  the  book  divine, 

By  inspiration  given  ; 
Bright  as  a  lamp  its  doctrines  shinf, 

To  guide  our  souls  to  heaven. 


DIVINE   AUTIIORITT  OF  THE  BIBLE. 


139 


It  sweetly  cheers  our  drooping  hearts, 

In  this  dark  vale  of  tears  ; 
And  life,  and  light,  and  joy  imparts, 

And  banishes  our  fears." 

How  important,  then,  tliat  this  Book  be  the  chief  volume 
in  all  earth's  families  !  It  contains  all  the  necessary  rules 
of  holy  living,  the  faithful  following  of  which  will  fit  the 
soul  for  the  life  that  now  is,  and  for  that  which  is  to  come 
Neitlur  tradition  nor  philosophy  can  supply  its  place.  And 
while  it  is  so  manifest  that  God  has  taken  such  special  care 
of  it  for  the  benefit  of  the  world,  the  w-orld  should  receive 
it,  and  read  it  as  the  council  of  God  unto  eternal  life. 


ARTICLE  VI. 


OF  THE  OLD  TESTAMENT. 

"  The  Old  Testament  i«  not  contrary  to  the  New  ;  for  both  in  the 
Old  and  New  Testament,  everlasting  lile  is  offered  to  mankind  by 
("hi  ist,  who  is  the  only  Mediator  between  Ood  and  man,  being  both 
God  and  man.  Wherelore  they  are  not  to  be  heard  who  feign  that 
the  old  fathers  d,d  look  only  for  transitory  p  oinises.  Although 
the  law  given  from  God  by  Moses,  as  touching  ceremon  es  and 
rites,  doth  col  bind  Christians  ;  nor  ought  the  civil  precepts 
thereof  of  necessity  be  received,  in  any  commonwealth  ;  yet,  not- 
withstanding, no  Christian  whatsoever  is  free  from  the  obedience 
of  the  commandments  commonly  called  moral." 

SECTION  FIRST. 
Unity  of  the  Old  and,  New  Testament. 
1.  "  The  Old  Testament  is  not  contrary  to  the  New." 
We  may  readily  see  the  truth  of  this  if  we  consider  the 
fact,  that  the  same  great  principles  of  religion  that  were 
revealed  and  practiced  in  the  several  dispensations  of  the 
Old  Testament  Church,  are  the  same  that  are  laid  down 
as  rules  of  faith  and  Christian  practice  in  the  New  Testa- 
ment Church.  The  Bible  is  but  one  book  ;  it  is  the  work 
of  but  one  author,  and  has  but  one  common  object ;  though 
different  men,  and  at  different  times  and  in  different  places, 
were  employed  in  its  composition.  These  men  were  under 
the  inspiration  of  but  one  Cod,  who  is  perfect  in  his 
knowledge  of  the  past,  the  present,  and  the  future,  and 
therefore  cannot,  in  any  degree,  contradict  himself.  •  It 
follows,  then,  that  the  unity  of  the  Old  and  New  Testa- 
ment, finds  its  strongest  proof  in  the  fact  that  but  one 
mind  suggested  and  superintended  the  entire  work  of  re- 
velation. And  what  gives  still  more  weight  to  the  argu- 
140 


UNITY  OF  THE  OLD   AXD   NEW  TESTAMENT.  141 


ment  is,  the  fact  that  revelations  were  made  at  distant 
intervals,  through  the  long  period  of  sixteen  hundred 
years ;  and  to  men  of  very  diflerent  habits  of  thought, 
and  in  very  different  and  distant  places.  The  distant 
locations  of  these  inspired  men,  and  the  different  periods 
in  which  they  lived,  made  it  impossible  for  anything  like 
confederacy,  or  collusion,  in  the  composition  of  the  Scrip- 
tures ;  and  yet,  the  differ*  nt  parts  of  these  writings,  com 
municated  to  the  world  through  these  men,  perfectly 
agree  with,  and  fully  support  each  other.  This  is  pre- 
eminently true  of  the  Doctrines  of  the  Bible;  and  it  is 
equally  true  that  the  same  essential  agreement  and  depen- 
dency obtains  among  the  practical  precepts  of  the  Holy 
Writings. 

2.  But  to  see  the  unity  of  the  Scriptures  more  fully, 
we  may  examine  the  religion  of  the  patriarchs,  and  ascer- 
tain whether  it  did  not  contain  the  rudiments  and  princi- 
ples of  a  religion,  that  was  more  fully  unfolded  in  subse- 
quent ages  and  dispensations.  The  period  of  patriarchal 
theology  included  about  two  thousand  five  hundred  years, 
reaching  from  Adam  to  Moses.  The  history  of  this  period 
is  contained  in  the  book  of  Genesis,  and  is  the  only  au- 
thentic source  of  whatever  we  know  of  the  patriarchal 
religion.  Here  we  learn  that  the  patriarchs  believed  in 
one  God,  that  they  worshiped  him  as  the  creator  and 
preserver  of  all  things.  -They  believed  in  the  eternity, 
the  omnipotence,  and  the  holiness  of  God  ;  and  that  he  is 
gracious  toward  them  that  fear  him.  And  what  are  these 
but  the  doctrines  of  every  subsequent  dispensation  ?  It 
is  true,  these  and  other  doctrines  were  expanded  by  more 
minute  and  ample  revelations  in  subsequent  ages,  but 
they  were  still  one  and  the  same  set  of  doctrines. 

With  regard  to  the  external  rites  of  the  patriarchal  re- 
ligion, none  is  more  prominent  than  that  of  offering  to  God 


142         UNITY  OF  THE  OLD   AND   NEW  TESTAMENT. 

sacrifice  for  sin.  This  practice  involved  most  clearly  an 
acknowledgment  of  sin,  and  a  belief  in  the  final  sacrifice 
of  Christ,  as  a:  means  of  pardon,  and  a  necessary  offset  to 
the  curse  of  the  fall.  It  involved  likewise,  a  belief  in  the 
future  existence  of  the  soul ;  and  that  God  will  reward 
the  virtuous  with  everlasting  life,  and  punish  the  vicious 
with  everlasting  death. 

Equally  clear  is  the  patriarchal  theology  with  regard  to 
the  moral  duties  between  man  and  man.  These  are  di- 
rectly taught  and  enforced  by  precept  and  example  ;  par- 
ticularly the  duty  of  honesty,  of  hospitality,  of  the 
marriage  relation,  and  of  the  respective  duties  of  parents 
and  children.  These,  with  many  other  moral  duties  that 
were  then  practiced,  were  but  faintly  indicated,  but  so  far 
as  they  were  made  known,  they  were  confirmed,  and 
made  more  prominent  in  every  subsequent  dispensation. 

3.  Next  is  the  dispensation  of  Moses.  This  was  sub- 
stantially the  same  as  that  given  to  the  patriarchs.  It 
included  a  period  of  about  fifteen  hundred  years,  begin- 
ning with  Moses,  and  reaching  down  to  its  termination  in 
Christ.  In  this,  as  in  the  former  dispensation,  the  unity 
of  God  was  especially  taught.  Deal.  vi.  4,  "  The  Lord 
our  God  is  one  Lord."  Chap,  xxxiii,  27,  His  eternity — ■ 
"  The  eternal  God  is  thy  refuge."  His  goodness — Ps. 
cxix,  68,  "  Thou  art  good  and  doest  good."  His  holiness — 
1  Sam.  ii,  2,  "  There  is  none  holy  as  the  Lord."  These 
and  other  doctrines  that  we  have  not  time  to  name,  were 
the  basis  and  framework  of  religion  then  as  they  are  now. 

But  this  was  a  much  more  eventful  dispensation 
than  the  preceding.  It  included  the  Exodus,  the  giving 
of  the  law,  the  settlement  of  the  Israelites  in  Canaan, 
and  whatever  additional  disclosures  of  the  mind  of  God 
t!  at  were  made  to  the  prophets.  But  in  all,  there  waa 
nothing  that  in  the  least  disagreed  with  what  had  gone 


CXITV  OF  THE  OLD   AND   NEW   TEST  •. MENT. 


143 


before.  That  dispensation  was  one  of  enforcement ; 
A'oses  and  the  prophets  continually  urged  the  duty  oi 
obeying  God  in  all  things,  of  worshiping  him  in  spirit, 
and  of  trusting  in  his  providence. 

But  the  expectation  of  a  Redeemer  that  was  cherished 
by  the  patriarchs,  was  kept  burning  on  the  hearts  of  the 
prophets,  by  their  various  and  sublime  visions  of  las 
glory,  and  their  clear  impres?ions  of  his  coming.  They 
looked  into  time  to  come,  and  as  they  looked,  they  saw 
the  "Desire  of  all  nations,"  "  Despised  and  rejected  of 
men  ;  a  man  of  sorrows,  and  acquainted  with  grief." 

4.  But  in  the  morality  of  this  dispensation,  we  may  see 
an  exhibition  of  perfection  and  beauty,  in  no  respect  infe- 
rior to  its  sublime  doctrines  and  prophecies.  It  contains 
the  moral  law,  which  is  so  pure,  so  strictly  expository  of 
the  whole  duty  of  man,  and  so  comprehensive  as  to  be 
without  a  parallel  in  the  most  refined  legislative  enact- 
ments of  any,  or  all  the  nations  of  the  earth.  This  code 
of  morality  but  confirms  the  morality  of  the  patri- 
archs ;  bringing  that  into  its  own  enforcements,  and 
reaching  into  all  coming  time,  it  will  constitute  the 
life-law  of  the  morality  of  all  succeeding  ages.  But,  how- 
ever excellent  in  itself,  it  looked  to  a  period  when  its 
nature  would  be  better  understood,  and  when  its  princi- 
ples would  be  applied  by  the  gospel  to  all  the  purposes  of 
a  bettc-  dispensation.  That  dispensation,  with  all  its  rites 
and  ceremonies,  and  with  all  its  superior  advantages  over 
preceding  dispensations,  was  but  temporary  in  its  nature, 
and  preparatory  to  a  more  full  and  final  dispensation, 
which  was  to  be  made  known  in  the  gospel.  This  dispen- 
sation, with  all  its  fuller  glories,  has  been  ushered  into  the 
world,  and  with  it  the  New  Testament  Scriptures.  In 
these  Scriptures  we  have  a  harmony  of  doctrine,  and  a 
unity  of  precept  with  all  other  dispensations,  which  very 


144  UNITY  OF  THE   OLD   AND   NEW  TESTAMENT. 

conclusively  settles  the  truth  of  our  Article.  Justin  Mur/yr 
affirms,  that  the  "Apostles  have  taught  us,  what  themselves 
did  learn  ;  first,  the  precepts  of  the  law,  and  then  the 
gospel."  Then  he  asks,  "  What  is  the  law,  but  the  gospel 
foreshadowed  ?"  Si.  Chrysoxtom  says,  m"  There  is  no 
difference  but  of  names  in  the  two  Testaments,  no  oppo- 
sition or  contrariety."  If,  in  the  days  of  the  fathers, 
such  conclusive  testimony  should  be  recorded  for  the 
unity  of  the  Old  and  New  Testament,  why  doubt  the 
agreement  of  the  Holy  Scriptures  in  a  more  enlightened 
age  of  the  Christian  dispensation  ? 

5.  But,  finally,  the  unity  of  the  Old  and  New  Testa- 
ment is  proved  by  more  than  two  hundred  and  lifty  quo- 
tations, either  directly  or  indirectly  drawn  from  the 
Hebrew  Scriptures,  and  inserted  in  the  Christian  Scriptures. 
The  doctrines  and  precepts  of  the  gospel  are  but  the  doc- 
trines and  precepts  of  former  ages  and  dispensations, 
more  fully  stated  and  more  highly  finished.  These  are 
the  standards  of  the  faith  and  practice  of  the  Christian 
Church,  by  solemn  continuation  and  reenactment.  In 
them  we  find  such  a  oneness  of  design,  and  such  a  one- 
ness of  effect,  with  the  design  and,e°ect  they  had  in  other 
dispensations,  on  the  faith  and  practice  of  believers,  that 
we  readily,  and  without  hesitation,  believe  that  "  The  Old 
Testament  i-s  not  contrary  to  the  New." 

Let  the  harmony  of  the  Scriptures  impress  upon  the 
heart,  the  importance  of  harmony  among  Christians, 
though  they  may  differ  somewhat  in  doctrines.  But 
especially  let  those  who  subscribe  to  the  same  Ar- 
ticles of  Religion,  agree  among  themselves.  Let  the 
unity  of  the  Scriptures  ever  remind  us  of  our  union  with 
Christ  and  his  people,  and  that  as  the  Bible  is  one,  so 
Christ  and  his  people  are  one.  And  let  us  never  forget 
to  "  Search  the  Scriptures.'' 


I  ROOF   OF   THE  UNITY. 


143 


SECTION  SECOND. 
Proof  of  this  Unity 

1.  "For  both  in  the  Old  and  New  Testament  everlasting 
life  is  oft'eied  to  mai.k  nd  by  Christ,  who  is  the  only  Me- 
diator between  God  and  man,  being  I  o:h  God  and  man.'' 

Now,  if  we  can  show  that  this  part  of  our  Article  is 
6u>iained  by  the  testimony  of  the  Bible,  then  it  will  be  in 
tetJoKS  proof  that  the  "  Old  Testament  is  not  contrary 
to  the  New."  That  salvation  is  effered  to  mankind  only 
Ly  Christ,  is  a  j  rimary  truth  of  Christian  theology.  It 
is  the  great  central  truth,  and  the  great  central  object  of  the 
entire  book  of  Revelation.  When  redemption  is  spoken  of,  i1 
is  uniformly  ascribed  to  the  Son  of  God,  and  no  other. 
Acts  x,  43,  "to  him  give  ail  the  prophets  witness,  that 
through  his  name  whosoever  believeth  in  him  shall  receive 
remission  of  sins."  And  again  in  Chap,  iv,  12,  "  Neither 
is  there  salvation  in  any  other ;  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we  mu?t 
be  sav<vl."  L.  liii,  5,  "  He  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities  ;  the  chastise- 
ment of  our  peace  was  upon  him  ;  and  with  his  stripes 
we  are  healed."  Gal.  iii,  13,  "  Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse  for  us  !  for 
it  is  written,  Cursed  is  every  one  that  hangeth  on  a  tree." 
These  Scriptures  fully  settle  the  question  that  the  redemp- 
tion of  the  soul  from  sin  is  only  through  Christ.  The 
only  qu~*Y  3  that  can  arise  here,  is  this  ;  was  Christ  the 
only  Saviour  of  sinners  in  the  two  former  dispensations,  as 
he  is  in  the  Christian  dispensation?  If  not,  then  those 
who  were  saved  in  these  former  dispensations,  were 
either  saved  without  a  Mediator  and  Saviour,  or  they  were 
saved  by  obedience  to  the  law.  The  former  was  not  at 
all  possible,  and  the  latter  would  have  been  contrary  to  the 
genius  and  sririt  of  the  law. 

7 


146 


PROOF  Oh  THIS  UNITY. 


SJ.  The  patriarchs  had  no  written  law,  it  is  true  ;  but 
they  had  very  clear  views  of  the  circumstances  of  Media- 
torial redemption.  They  apprehended  the  saving-  charac- 
ter and  spiritual  import  of  the  first  promise,  in  Gen.  in,  15, 
"And  I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed  ;  it  shall  bruise  thy  head, 
and  thou  shalt  bruise  his  heel."  The  proof  of  l'  is  ij 
Heb.  xi,  4,  "By  faith  Abel  offered  unto  God  a  moii  ex- 
cellent sacrifice  than  Cain,  by  which  he  obtained  witness 
that  he  was  righteous."  Verse  5,  "By  faith  Enoch  was 
translated  that  he  should  not  see  death."  Now  what  was 
the  object  of  Abel's  and  Enoch's  faith  ?  The  entire  scope 
of  the  Bible  teaches  this  common  reply  ;  The  promised 
Christ,  involved  in  the  first  intimation  of  redemption  to 
Adam  and  Eve.  But  what  was  the  reference  in  the  sacri- 
fice of  Abel  ?  Subsequent  dispensations  unfold  this  geae- 
ral  and  only  answer  ;  The  sacrifice  of  Christ.  The  sacri- 
fice of  Abel,  whether  ordained  at  the  time  it  was  offered,  or 
before,  very  clearly  exemplified  two  primary  facts  ;  the 
death  which  had  been  denounced  against  man,  and  the 
death  of  the  Redeemer  ;  thereby  connecting  in  one  view, 
the  two  cardinal  events  in  the  history  of  man  ;  the  fall 
and  the  redemption.  But  the  efficacy  of  faith  in  the  pro- 
mised Redeemer  is  farther  seen  in  the  case  of  Enoch,  Gen. 
v,  24,  "And  Enoch  walked  with  God;  and  was  not,  for 
God  took  him."  Now  to  walk  with  God,  supposes  agree- 
ment with  him,  which  St.  Paul  clearly  establishes  in  Heb. 
xi,  5,  "  For  before  his  translation,  he  had  this  testimony, 
that  he  pleased  God."  Now  the  point  made  out  by  the 
above  named  cases,  is  clearly  this  ;  As  there  is  salvation 
in  no  other  name  but  the  name  of  Christ,  and  as  Abel 
and  Enoch  were  saved,  they  must  have  been  saved  by 
faith  in  Christ. 

'•  f  y  faith  we  know  thee  strong  to  save." 


PROOF  OF  THIS   CNITT.  147 

The  next  promise  of  a  Redeemer  and  Mediator  war 
made  to  Abraham,  in  Gen.  xxii,  18,  "And  in  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed."  That  this 
passage  applies  to  Christ,  we  prove  by  Matt,  i,  1,  where 
Christ  's  called  the  "  Son  of  Abraham."  Then  in  vers: 
17,  th».  Evangelist  gives  a  line  of  direct  succession  from 
Abraham  to  Christ,  involved  in  forty-two  generations. 
Another  promise  of  equal  force  and  clearness  of  applica- 
tion is  in  Num.  xxiv,  17,  "  There  shall  come  a  Star  out  of 
Jaccb,  and  a  Sceptre  shall  lise  out  of  Israel."  This  pro- 
phecy of  Balaam  is  applied  to  Christ  by  Rev.  xxii,  16, 
"  I  am  the  root  and  offspring  of  David,  and  the  bright 
and  nwmirg  Star." 

—  '  0  Day  Starl'roin  on  high  1 
The  sun  itself  is  but  thy  shade, 
Ytt  cheers  both  earth  and  sky.' 

To  these  promises  of  a  deliverer  all  the  prophets  re- 
ferred, and  taught  that  redemption  is  in  no  other.  And 
to  this  great  deliverer  the  writers  of  the  New  Testament 
constantly  refer,  as  the  subject  of  Old  Testament  promise, 
so  that  ample  proof  of  the  unity  of  the  Old  and  New 
Testament  is  found  in  the  fact  that  "everlasting  life  is 
offered  to  mankind  by  Christ,  who  is  the  only  Mediator 
between  God  and  man." 

3.  But  Christ  "  is  the  only  Mediator  between  God  and 
man,"  because  God  has  appointed  him  and  no  other,  and 
because  a  self  appointed  mediator,  or  one  appointed  by 
men,  whether  he  be  the  Pope  of  Rome,  or  St.  Peter,  can 
never  be  recognized  by  the  Divine  government.  A  me- 
diator is  one  who  stands  between  two  parties  who  ait  at 
variance.  Sir  the  purpose  of  reconciling  them.  Hence 
Jesus  Christ  is  the  Mediator  between  God  the  offend. d. 
and  mankind  the  offenders,  in  order  to  secu-e  pea<-e. 
1  Tim.  ii,  5,  "  For  there  is  one  God  and  one  Mediator  be- 


143 


PROOF  OF  THIS  UNITY. 


tween  Gud  and  men,  the  man  Christ  Jesus."  This  pas- 
sage assumes  the  universally  admitte  !  fact,  that  a  media- 
te r  was  needed  because  of  man's  enmity  to  God  ;  and  it 
assumes  the  fact  likewise,  that  as  there  is  but  one  Gog, 
e  is  need  of  but  one  Mediator.  Hence  the  whoL 
system  of  Romish  mediation  by  priests  and  saints  is  a 
pi  rverston  of  the  Scriptures,  and  a  delusive  and  destruc- 
tive imposture. 

Jesus  Christ  is  the  only  Mediator  by  Divine  appointment, 
and  his  first  act,  at  the  opening  of  his  public  militant 
ministry  was  to  read  his  credentials.  Is.  lxi,  t,  "  The 
spirit  of  the  Lord  God  is  upon  me;  because  the  Lord 
hath  anointed  me  to  preach  good  tidings  unto  the  meek  ;  he 
hath  sent  me  to  bind  up  the  broken  hearted,  to  proclaim 
liberty  to  the  captive,  and  the  opening  of  the  prison  to 
them  that  are  bound."  This  settles  the  Divine  authority 
of  Christ  in  the  work  of  reconciliation.  He  is  not  only 
the  authorized,  but  the  only  qualified  Mediator,  "being 
both  God  and  man."  For  farther  remarks  upon  the 
Divinity,  the  Humanity,  and  the  union  of  these  two  na- 
tures in  Christ,  the  reader  is  referred  to  Art.  II,  Sec.  1, 
Sec.  2,  and  Sec.  3.  More  will  not  be  said  upon  these  sub- 
jects here.  Now,  if  everlasting  life  is  offered  to  mankind 
by  Christ,  it  evidently  follows  that  men  are  not  justified 
by  the  law.  The  proper  office  of  the  law  is  to  bring  men 
to  Christ  that  they  may  be  justified  by  faith  in  him.  Gal. 
iii.  24,  "  Wherefore  the  law  was  our  schoolmaster  to 
bring  men  to  Christ." 

But  proof  of  the  unity  of  the  Old  and  New  Testament 
is  found  among  the  Christian  fathers.  Ignatious  says, 
"  There  is  one*  God  of  the  Old  Testament,  and  one  Media- 
tor betwixt  God  and  man."  "All  the  saints,  therefore, 
were  saved  by  him,  as  Christ,  trusting  in  him  and 
expecting  of  him." 


WHAT  TnE  OLD   TESTAMENT    SAINTS   LOOKED  FOR.  14S 

SECTION  THIKD. 
W  at  the  OU  Testummt  Saints  looked  for. 
1.  It  is  assumed  in  this  Article  that  without  the  me- 
diation of  Christ,  manVind  must  have  been  lost.  And  U 
states  the  well  known  scripture  fact  that  "  everlasting  life 
is  offered  to  mankind  by  Christ,"  and  that  this  offer  ofeter- 
nal  life  was  made  to  the  patriarchs  and  prophets,  through 
CI  rist,  as  it  is  now  made  to  Christians.  Then  it  records 
this  general  conclusion  ;  "  They  are  not  to  be  heard  which 
feign  that  the  old  fathers  did  look  only  for  transi:ory 
promises." 

Those  who  deny  the  Supreme  Divinity  of  Christ,  of 
course  confine  his  work  of  redemption  unto  eternal  life,  to 
the  gospel,  and  assert  that,  in  the  Old  Testament,  neither 
redemption  from  sin  nor  eternal  life,  were  certainly  or  dis- 
tinctly understood.  Hence  they  interpret  the  promises  of 
the  Old  Testament,  as  referring  exclusively  to  temporal 
Hearings.  Tint  the  patriarchs  and  prophets  believe  I  in 
a  certain  redemption  from  sin,  by  the  mediation  of  Christ, 
lias  been  fully  shown  from  the  Scriptures,  in  the  preced- 
ing section  of  these  Notes  ;  and  it  remains  to  be  shown  in 
this  section  whether  they  expected  eternal  life  through 
Christ,  or  whether  they  expected  temporal  bles<in»s  only. 
The  mistake  on  this  subject  is  probably  founded  in  the 
fact,  that  if  we  take  the  words  of  many  of  the  old  cove- 
nants of  God  with  the  patriarchs  and  prophets,  as  they 
stand  in  the  record,  they  seem  to  import  onlv  temporal 
blessings.  But  we  must  consider  the  additional  fact,  that 
most  of  these  were  national  covenants,  and  could  onlv  be 
established  in  promises  of  public  national  blessings.  These 
covenants  contained  promises  of  good  to  the  nation  col- 
lectively, if  they  were  obedient ;  and  if  they  were  diso- 
bedient to  the  rules  of  their  national  covenants,  they  were 


1 50  WHAT  THE   OLD   TESTAMENT    SAINTS  LOOKED  FOR. 

threatened  with,  and  visited  by,  signal  judgments. 
These  were  the  usuol  rides  of  covenant  stipulation. 

The  national  history  of  these  ancient  people,  proves 
most  conclusively  what  is  here  asserted.  When  they 
strictly  observed  the  stipulations  of  their  covenants,  they 
prospered  ;  but  when  they  were  disobedient,  as  a  nation, 
or  as  any  considerable  part  of  a  nation,  they  were  pun- 
ished by  assaults  from  neighboring  nations,  or  by  direct 
judgments  from  God,  or  they  were  taken  into  captivity. 

2.  But  at  the  same  time,  every  person  might,  and  all 
the  good  among  them  did,  gather  hope  of  a  future  state, 
as  is  clearly  intimated  by  various  expressions  and  circum- 
stances, throughout  the  Old  Testament  Scriptures.  We 
might  safely  admit  this,  even  if  there  were  no  direct  reve- 
lations of  a  fu  ure  state.  For  we  cannot  suppose  that  the 
events  of  this  life  have  no  refeience  to  another  life.  If  we 
can  entertain  such  a  supposition,  then  the  whole  history 
of  mankind  in  all  ages  is  not  only  inexplicable,  but  con- 
tradictory. If  it  is  true  that  the  "  old  fathers  "  had  no 
knowledge  of  a  future  state  of  joy  and  felicity,  then  we 
must  admit  the  absurdity,  that  they  came  upon  the  greai 
platform  of  time  to  act  a  part  which  had  no  meaning,  ane 
which  had  no  definite  end.  But  such  vagaries  have  i  o 
place  in  the  history  of  the  Old  Testament  saints ;  the* 
looked  for  a  "better  country,"  though  many  of  them  fell 
under  national  calamities,  and  because  of  the  rebellion  ot 
others.  Such  of  them,  however,  as  were  not  destroyed 
by  national  judgments,  and  who  preserved  their  integrity 
in  the  midst  of  a  general  apostacy  and  ruin  ;  and  whosf 
virtues  never  yielded  to  prevailing  iniquity,  had  for  them- 
selves, and  gave  to  others,  the  greatest  possible  reason 
for  expecting  future  rewards  beyond  what  could  be  be 
stowed  in  this  life. 

But  upon  what  grounds  did  they  expect  a  future  stat« 


WHAT  THE  OLD   TESTAMENT    SAINTS   LOOKED   FOR.  .5' 

of  being  and  felicity  ?  Strong  intimation  was  given  to 
them  in  the  translation  of  Enoch,  which  took  place  in 
A.  M.,  987,  acd  about  fifty  years  after  the  death  of 
Adam.  He  "  walked  with  God,"  and  "  God  took  him." 
Now  what  else  could  the  patriarchs  have  learned  from 
this  sublime  transaction,  but  that  there  is  another  state  of 
being  ?  God  took  Enoch,  and  the  people  saw  him  no 
more  on  earth  ;  therefore,  they  must  have  believed  that, 
as  he  was  a  good  man,  God  must  have  taken  him  to  some 
place  where  his  virtues  might  be  more  fully  rewarded. 
They  were  greatly  encouraged  in  this  belief,  inasmuch 
as  "  Enoch  walked  with  God  "  while  on  earth,  and  that, 
"before  his  translation,  he  had  this  testimony  that  he 
pleased  God." 

In  the  translation  of  Elijah,  in  the  Jewish  dispensation . 
the  same  doctrine  is  illustrated.  Both  of  these  translations 
were  instances  of  great  importance  to  the  New  Testament 
saints.  They  showed  the  value  of  personal  holiness,  and 
tended  to  assure  mankind  that  the  pious  will  surely  exist 
in  a  future  state  of  reward  and  felicity,  and  that  too,  in 
bodies  changed  from  mortality  to  Imm'jvaL  tij. 

3.  But  let  us  refer  to  some  passages  that  are  expres- 
sive of  belief  in  a  future  state  of  happiness.  Gtn.  xlix, 
18,  "  I  have  waited  for  thy  salvation,  0  Lord."  Ps.  xvi, 
II,  "  Thou  wilt  show  me  the  path  of  life  ;  in  thy  presence 
is  fullness  of  joy  ;  at  thy  right  hand  there  is  pleasures  for- 
ever more."  Ps.  xvii,  15,  "As  for  me,  I  will  behold  thy 
face  in  righteousness,  I  shall  be  satisfied  when  I  awake 
with  thy  likeness."  Ps.  xlix,  15,  "  But  God  will  redeem 
my  soul  from  the  power  of  the  grave,  for  he  shall  receive 
me."  Is.  ii:,  10,  "  Say  ye  to  the  righteous,  that  it  shall 
be  well  with  him  ;  for  they  shall  eat  the  fruit  of  their 
doings."  Is.  xxv.  8,  "  He  will  swallow  up  death  in  vic- 
tory; and  the  Lord  God  will  wipe  away  tears  f'om  off 


152  WHAT  THE  OLD   TESTAMENT    SAINTS   LOOKED  FOR. 

all  faces  ;"  and  Job  xix,  27,  "z6,  "  For  I  know  that  my  re- 
deemer liwth,  and  that  he  shall  stand  at  the  latter  day 
upon  the  earth.  And  though  after  my  skin  worms  de- 
stroy this  body,  yet  in  my  flesh  shall  I  see  God."  And 
we  might  refer  to  the  whole  of  the  eleventh  chapter  of  the 
Epistle  of  St.  Paul  to  the  Hebrews,  as  conclusive  evidence 
that  the  "  old  fathers  "  looked  for  more  than  temporal 
blessings.  They  looked  for  a  "  better  country,''  "a  house 
not  made  with  hands,  eternal  in  the  heavens."  They 
consistently  believed  that  a  life  of  virtue  will  surely  se- 
cure happiness  in  this  state  of  being,  and  felicity  at  the 
right  hand  of  God.  This  fact  was  well  understood  by  the 
fathers.  St.  Augustine  says,  "  But  the  Old  Testament, 
to  them  that  rightly  understand  it,  is  a  prophecy  of  the 
New  Testament.  And  therefore,  in  that  first  people,  the 
holy  patriarchs  and  prophets,  who  understood  what  they 
did,  or  what  was  done  by  them,  had  then  the  hope  of 
eternal  salvation  in  the  New  Testament." 

From  the  above  quotations  we  learn  two  very  instruc- 
tive facts  ; 

First.  The  "old  fathers"  constantly  expected  the  re- 
ward of  virtue  and  piety,  in  a  future  state  of  being 
Their  faith  in  this  fundamental  article  of  their  religion, 
controlled  and  modified  their  whole  earthly  character. 
By  faith  they  served  God,  and  "  died  in  faith." 

Second.  They  looked  for  the  resurrection  of  the  body 
from  the  grave,  a.,  the  result  of  the  redemption  and  me- 
diation of  Christ.  And  hence  it  is,  that  "  they  are  not  to 
be  heard  which  feign  that  th>  old  Fathers  did  look  only 
for  transitory  promises.'"  But  this  very  instructive  sub- 
ject suggests  important  hints  to  Christians.  The  old 
fathers  bad  but  the  shadow  of  Revelation,  and  yet  they 
"  died  in  faith."  Christians  have  the  full  and  complete 
record  of  all  that  is  necessary  for  faith  and  practice.  Yet 


LAWS  OF  MOSES  >  OT    BIDDING  ON  CHRISTIANS.  15-") 

it  is  to  be  feared  that  many  of  them  have  but  litie  "  re- 
spect to  the  recompense  of  reward."  Let  such  persons 
d-eply  repent  of  the  sin  of  "little  faith,"  and  let  them 
take  hold  upon  the  "  great  and  precious  promises,  "  that 
their  hope  may  reach  to  "  that  within  the  vail,"  and  con- 
stantly cherish  the  sublime  visions  of  scenes  that  arc 
transpiring  in  the  "  holy  of  holies." 

"And  hasten  to  be  swallowed  up 
Of  everlasting  life." 


SECTION  FOURTH. 
Laws  of  Moses  not  trading  on  Christians. 

1.  Of  course,  the  heading  of  the  section  is  not  intended 
to  exclude  the  obligations  of  the  Moral  Law.  It  refers 
only  to  the   Ceremonial  and   Civil  laws  of  the  Jews. 

First.  The  ceremonial  law  is  not  binding  on  Christians, 
as  is  very  plainly  taught  in  these  words  of  the  Article  ; 
"Although  the  law  given  from  God  by  Moses,  touching- 
ceremonies  and  rites,  do  not  bind  Christian  men."  By 
the  ceremonial  law,  we  are  to  understand  that  part  of 
the  law  of  Moses  which  related  to  the  outward  circum- 
stances of  God's  worship  among  the  Jews.  This  law 
was  minutely  detailed,  reaching  into,  and  controlling  every 
act  of  worship,  and  plainly  directing  every  part  of  the 
ceremony.  It  was,  in  consequence  of  its  complicated  na- 
ture, a  very  burdensome  law,  and  only  designed  to  regu- 
late the  worship  of  a  rude  people.  It  was  a  temporary 
regulation,  and  intended  to  expire  by  its  own  limitations. 

The  Israelitish  Church,  with  all  its  ceremonial  obser- 
vances •  as  preparatory  to  a  better  and  more  simple  and 
perfect  church;  and  the  ceremonial  law  was  intended 
only  for  beginners.  This  law.  St.  Paul  says  in  HJ>.  ix,  10, 


154    LAWS  OF  MOSES  >  OT    BINDING  ON  CHRISTIANS. 

"  Stood  only  in  meats  ?nd  drinks,  and  divers  washings, 
and  carnal  ordinancies  imposed  on  them  until  the  time  of 
reformation."  This  brings  before  us  the  fact,  that  most, 
if  not  all  of  the  rites  and  ceremonies  of  the  Mosaic  eco- 
nomy were  typical,  and  received  their  accomplishment  in 
the  antitypes  to  which  they  referred.  Now  it  were  mani- 
fest absurdity  to  suppose  that  the  type  should  continue  in 
force  after  that  which  is  typified  is  introduced.  Hence 
the  Apostle  says  that  these  ceremonies  of  the  law  were 
"  imposed  "  on  the  Jews,  "  until  the  time  of  the  reforma- 
tion," or  until  the  time  of  the  more  perfect,  or  gospel 
church. 

The  whole  institute  of  Moses  was  founded  chiefly  on 
mutable  relations  and  circumstances,  which  existed  in  the 
condition  and  wants  of  the  people  at  that  time.  It  was, 
therefore,  of  such  a  nature,  that  it  might  be  repealed, 
when  it  had  fulfilled  its  purpose,  without  the  least  injury 
to  the  people,  or  any  reflection  upon  the  immutability  or 
goodness  of  its  Author.  For  reasons  best  known  to  God 
himself,  the  ceremonial  law  was  introduced  to  preserve  a 
marked  distinction  between  the  descendants  of  Abraham, 
in  the  line  of  Isaac  and  Jacob,  and  all  other  nations. 
The  Hebrew  nation,  therefore,  constituted  the  visible  na- 
tional church  from  Abraham  to  Christ,  and  was  distin- 
guished as  such  by  the  rite  of  circumcision.  But  even 
this  rite  was  abolished,  and  the  wall  of  partition  was 
broken  down,  that,  as  St.  Paul  says,  Eph.  iii,  6,  "  The 
Gentiles  should  be  fellow-heirs,  and  of  the  same  body, 
and  partakers  of  his  promise  in  Christ  by  the  gospel." 
"  Thine  heritage,  the  Gen'iles,  take. 
And  cause  the  world  to  know  thy  name." 

2.  Now  that  very  important  ends  were  accomplished 
by  the  rigid  application  of  the  ceremonial  law,  during  its 
continuance,  is  very  evident.    It  preserved  the  knowledge 


LAWS  OF  MOSES  NOT    BINDING   ON'  CHRISTIANS.  156 

and  worship  of  the  true  God,  amid  the  idolatrous  and  de- 
grading  influences  of  the  surrounding  nations.  It  main- 
tained the  unity  and  zeal  of  the  Hebrew  Church,  by 
bringing  all  the  male  me  libers,  three  times  every  year, 
to  Jerusalem,  to  hold  the  three  great  annual  festivals, — 
the  Passover,  the  Pen'.icost,  and  the  Feast  of  Tabernacles  ; 
and  it  most  solemnly  typified  the  better  dispensation, 
whose  Author  was  so  of.en  represented  in  his  work  of 
mercy  and  redemption,  in  the  sacrifices  of  the  temple. 
To  that  dispensation  of  rites  and  ceremonies,  Christians 
are  indebted  fur  the  oracles  of  God,  and  for  the  certain 
promise  of  a  Redeemer  and  Mediator. 

But  if  it  can  be  shown  from  the  Scriptures  that  these 
ended  with  the  death  of  Christ,  then  we  shall  have  proved, 
at  once,  the  truth  of  the  assertion  in  our  Article.  Gal.  iii, 
13,  "  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us."  Eph.  ii,  16,  "  Having 
abolished  in  his  flesh  the  enmity,  even  the  law  of 
commandments  contained  in  ordinances  ;  for  to  make  in 
himself  of  twain  one  new  man,  so  making  peace.  Now, 
accoriing  to  these  passages,  Christ  has  freed  his  fol- 
lowers from  all  obligation  to  serve  the  law  of  Moses,  con- 
tained in  rites  and  ceremonies.  And  he  has,  conse- 
quently, saved  them  from  the  penalites  of  this  law.  The 
life  and  power  of  this  whole  argument,  is  the  fact  of  the 
universal  application  of  the  Christian  system  to  both  Jews 
and  Gentiles,  in  opposition  to  ihe  Mosaic  institute,  which 
applied  only  to  the  Jews.  Hence  St.  Paul  says,  in  Eph. 
ii,  14,  that  Christ  "Is  our  peace  who  hath  made  both  one, 
and  hath  broken  down  the  middle  wall  of  partition  be- 
tween us."  Col.  ii,  14,  "  Blotting  out  the  hand  writing 
of  ordinances  that  was  against  us,  which  was  contrary  to 
us,  and  took  it  out  of  the  way,  nailing  it  to  the  cross." 
These  passages  are  full  of  meaning.    They  show  the  su- 


156     LAWS  OF  MOSES  NOT    BINDING   ON  CHRISTIANS. 

perior  value  of  the  death  of  Christ  ;  and  how  he  set 
aside  the  economy  of  Moses,  which  consisted  in  typical 
sacrifices  ;  and  how  he  consecrated  the  Ch.istian  economy 
for  the  purposes  of  a  universal  salvation  for  both  Jews 
and  Gentiles,  by  the  one  sacrifice  of  himself.  Hence  the 
new  covenant  is  dated  from  the  time  of  Christ's  death, 
and  not  fro  n  the  time  he  opened  his  public  ministry. 

3.  The  Apostles  understood  that  there  was  but  "  one 
Shepherd,"  and  "one  fold,"  in  the  new  dispensation,  and 
hence  they  immediately  commenced  preaching  one  Christ, 
and  one  common  salvation  for  both  Jews  and  Gentiles. 
But  a  question  soon  arose,  among  them,  as  to  the  rite  of 
the  Old  Testament,  which  was  circumcision.  To  settle 
this  question,  a  council  was  called  at  Jerusalem,  in 
A.  D.  52,  in  which  it  was  determined  that  the  Gentiles 
should  not  be  troubled  with  this  "  yoke,"  which  even  the 
fathers  "were  not  able  to  bear,"  Acts,  xv,  10.  It  was 
determined  then,  that  this  rite  should  r.o  longer  be  a  test 
of  church  membership,  and  consequently,  is  not  binding 
on  Oi.ri  tians. 

But  the  observance  of  the  ceremonial  law  in  all  its 
parts,  is  historically  impossible.  The  Temple  of  Jerusalem 
is  destroyed,  and  the  Jews,  to  whom  this  1  ,w  was  origin- 
ally given,  are  dispersed  in  groups  among  all  nations  ; 
and  the  necessary  ceremoni.l  appliances  and  obser- 
vances, are  utterly  impracticable  ;  and  it  is  worthy  of 
rcmaik,  as  a  historical  fact,  that  by  the  mtysterious 
operations  of  Providence,  the  Jews,  as  a  nation,  have 
never  celebrated  the  feast  of  the  Passover  since  the 
death  of  Christ.  Now  if  there  are  legal  and  historici»l 
obstructions  to  the  observance  of  the  ceremonial  law. 
it  is,  of  course,  not  binding  upon  the  Jews,  and  mucl. 
less  upon  the  Christians.  It  therefore  follows,  as  in 
John  iv,  21,  that  "Ye  shall   neither  in  this  moun- 


LAWS   OF  MOSES   NOT    BINDING   ON   CHRISTIANS.  157 

tain,  nor  yet  at  Jerusalem,  worship  the  Father."  Verse 
23,  "And  that  now  is  when  the  true  worshipper  shall 
worship  the  Father  in  spirit,  and  in  truth." 

"  Not  now  on  Zion's  height  alone 

The  favor'd  worshipper  may  dwell 
Nor  where,  at  sultry  1  oon,  thy  Son 

Sat  weary  by  the  Patriarch's  well. 
From  every  place  below  the  skies, 

The  grateful  song,  the  t'ervei  t  prayer, 
The  incense  of  the  heart,  may  rise 

To  heaven,  and  find  acceptance  there." 

4.  Second.  The  civil  precepts  of  Moses  are  not  binding 
on  Christians,  or,  in  the  words  of  the  Article,  "  Nob  the 
civil  precepts  thereof  ought  of  necessity  to  be  received  in 
any  commonwealth."  By  "  civil  precepts,"  we  are  to 
understand  those  rules  that  related  to  the  state  polity  of 
the  Jews,  and  which  constituted  them  the  highest  example 
of  civilization  in  that  primitive  age.  These  laws  wcio 
suited  to  the  peculiar  circumstances  of  that  people.  Cut 
as  no  other  people  or  nation  is  under  precisely  simihr 
circumstances,  therefore  the  civil  pol  ty  of  the  Jews  is 
not  obligatory  upon  any  nation,  not  even  upon  the  Jews 
themselves,  at  this  time.  The  old  covenant  of  national 
promises,  and  its  appendages  of  civil  polity,  is  not  only 
abolished,  but  the  observance  cf  the  civil  precepts  of  that 
polity  is  rendered  impossible,  by  the  expulsion  of  the 
Jews  from  Judea.  Now,  if  that  form  of  civil  polity  can- 
not be  observed  by  those  for  whom  it  was  originally  and 
specifically  designed,  and  is  nowhere  recommended  by 
the  New  Testament  authority,  it  follows,  as  clearly  as  one 
thing  can  follow  another,  that  it  is  not  binding  on  Chris- 
tians. This  subject  may  tend  to  direct  the  pious  heart  of 
the  believer, 

First.  To  the  dignity,  the  simplicity,  and  the  universal 
and  particular  practicability  of  Christian  worship.    "  God 


158         THE   MORAL  LAW   BINDING   ON  CHRISTIANS. 

is  a  Spirit,"  everywhere  present  to  hca  the  pi  aver  of 
the  penitent,  and  the  believer's  song  of  praise.  Mutt. 
xviii,  20,  "Where  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them." 

Second.  The  Christian  is  taught  by  this  subject,  that 
the  rites  and  ceremonies  of  Christianity  should  be  ob- 
served with  great  zeal  and  propriety.  These  are  ordained 
of  God  as  so  many  channels  of  his  grace  and  mercy.  And 
they  are  the  standing  memorials  of  his  goodness.  1  Cur. 
xiv,  40,  "Let  all  things  be  done  decently  and  in  order/' 

"  Thus  will  the  church  below 

Resemble  that  above  ; 
Where  streams  of  endless  pleasures  fl.tw, 

And  every  heart  is  love." 

SECTION  FIFTH. 
The  Moral  Law  Binding  (m  Christians. 
1.  "No  Christian  whatsoever  is  free  from  the  obedi- 
ence of  the  commandments  which  are  called  moral." 
During  the  whole  time  the  iVosaic  dispensation  existed, 
it  was  in  full  force ;  and  obedience  to  every  part  of  it  was 
a  sacred,  and,  to  the  Jew,  an  indispensable  duty.  But 
as  soon  as  it  expired,  none  of  its  laws  continued  in  force 
but  the  moral  law.  This  law  cannot  be  suspended,  in- 
asmuch as  it  stands  on  the  immutable  relations  between 
God  and  his  creatures,  and  between  man  and  man.  It  is 
faithfully  incorporated  into  the  Christian  system,  free  from 
all  the  embarrassments  of  the  ceremonial  and  civil  insti- 
tutes of  the  Israelites.  It  now  occupies  higher  ground, 
and  contains  greater  and  clearer  amplitude  of  meaning, 
and  is  capable  of  a  more  universal  application.  It  is  now 
illustrated  by  the  entire  scope  of  the  gospel,  and  directed 
inore  particularly  to  the  heart.    The  Christian  is  therefore 


TliB   MORAL   LAW   BINDING   ON   CHRISTIANS.  ..5° 


under  the  influence  of  more  light  than  the  Jew  was,  and 
at  the  same  time  is  in  a  more  elevated  range  of  moral 
obligation. 

But  what  is  t'  e  moral  law  ?  It  is  that  admirable  and 
comprehensive  summary  of  moral  duty  contained  in  what 
is  called  the  Decalogue.  This  was  given  to  the  world 
amid  circumstances  so  sublime  and  peculiar,  as  to  entitle 
it  to  more  than  ordinary  importance  in  the  minds  of  moral 
beings  ;  and  indeed  to  much  more  than  ordinary  thought, 
in  comparison  with  other  systems  of  law.  To  answer  tho 
above  question  in  language  more  philosophical,  it  may  be 
said  that  the  Decalogue  is  the  original  law  of  moral  be- 
ings, having  antecedent  foundation  in  the  nature  of  moral 
agents.  This  law  is  therefore  obligatory  in  its  own  nature, 
and  clearly  independent  of  legislative  enactment,  or  any 
other  form  of  positive  institution.  It  is  that  peculiar  kind 
of  law  which  is  incorporated  into  the  very  nature  of  moral 
government  and  moral  beings,  and  is,  by  its  own  immu- 
table nature,  a  standing  law  to  all  nations,  and  for  all 
time.  Independent  as  it  now  is,  of  all  the  eircums'ances 
of  the  ceremonial  and  civil  institutes  of  Moses,  and  being 
an  original  part  of  the  framework  of  moral  beings,  it  is 
not  only  permanent,  but  adapted  to  all  the  ends  of  moral 
government,  in  all  time,  and  among  all  nations. 

2.  That  this  law  had  direct  and  special  application  to 
the  Jews,  as  well  as  direct  force  of  application  in  the  seve- 
ral distinctive  forms  of  moral  obligation,  none  will  doubt. 
But  the  question  now  is — Does  the  moral  law  reach  into 
tiie  Christian  system  with  the  same  force  of  obligation 
upon  the  believer  that  it  had  upon  the  Jew  ?  It  surely 
does.  Mr.  Wesley  says  :  "Every  part  of  this  law  must 
remain  in  full  force  upon  all  mankind,  and  in  all  ages  ; 
as  not  depending  on  time,  or  place,  or  any  other  circum- 
stance liable  to  change,  but  on  the  nature  of  God,  and  the 


1G0  THE   MOHAL   LAW   BINDING   OX  CHRISTIANS. 


nature  of  man,  and  their  unchangeable  relation  to  each 
other."  Ser.  xxv.  This  is  a  conclusion  drawn  from  the 
nature  of  the  moral  law  itself,  and  is  fully  sustained  by 
the  New  Testament.  Nearly,  if  not  the  whole  of  the 
moral  law,  is  either  directly  transferred  into  the  New 
Testament  by  Christ  and  his  Apostles,  or  so  alluded  to 
as  to  form  the  basis  of  their  instruction.  It  is  made  the 
condition  of  eternal  l'fe,  if  properly  observed,  as  is  stated 
in  Matt,  xix,  17,  "But  if  thou  wilt  enter  into  life,  keep 
the  commandments." 

But  to  see  the  force  of  the  argument  in  still  clearer 
light,  we  remark  that  the  substance  and  spirit  of  this  law 
is  summed  up,  by  Christ  himself,  in  Matt,  xxii,  37-39, 
"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  ail  thy  mind.  This  is  tfon 
first  and  great  commandment.  And  the  second  is  like 
unto  it.  Thou  shalt  love  thy  neighbor  as  thyself."  Fur- 
thermore, it  is  said  in  verse  40,  that  "On  these  two  com- 
mandments hang  all  the  law  and  the  prophets."  Il-re 
we  see  most  clearly,  that  the  moral  law,  in  its  two  great 
divisions,  is  transferred  by  Christ  into  the  gospel  period, 
as  a  test  of  Christian  experience,  and  a  rule  of  Christian 
practice  in  all  coming  time.  It  therefore  follows,  that  if 
the  gospel  is  binding  upon  Christians,  so  is  the  moral  law, 
for  it  is  a  part  of  the  gospel. 

3.  But  to  see  this  fact  more  clearly,  we  may  considei 
the  law  in  its  several  and  separate  parts,  as  it  is  incorpo- 
rated into  the  gospel,  and  acknowleged  as  the  basis  of  the 
morality  of  the  Christian  system.  And  here  we  will  sct^that 
each  of  the  commandments  condemns,  not  merely  the  ex- 
treme ciimc  which  they  expressly  prohibit,  but  every  inferior 
offense  of  the  same  kind,  and  every  form  of  conduct  leading 
either  directly  or  indirectly  to  the  commission  of  such  ofiense. 
At  the  same  time,  they  enjoin  conduct  just  the  opposite. 


THE  MORAL  LAW  BINDING   ON  CHRISTIANS.  16' 


First.  The  first  commandment  requires  that  God  alone 
shall  be  acknowledged  and  glorified  as  the  true  God,  an. I 
that  atheism  and  all  false  gods  shall  be  abandoned.  Ia 
full  agreement  with  this,  is  1  Cor.  viii,  6,  "To  us  there  is 
but  one  God,  the  Father,  of  whom  are  all  things,  and  we 
in  him."    There  are  many  other  passages  of  like  import. 

Second.  The  second  commandment  requires  that  no 
image  or  likeness  of  anything,  either  in  heaven  or  earth, 
shall  be  made  as  an  object  of  worship,  and  that  all  carnal 
or  idolatrous  conceptions  of  God  are  to  be  discarded, 
while  the  ordinances  of  worship,  instituted  by  God  him- 
self, are  to  be  kept  perfectly  pure.  The  requirements  of 
this  law  are  acknowledged  as  valid,  in  John  iv,  24,  "  God 
is  a  Spirit,  and  they  that  worship  him,  must  worship  him 
in  spirit  and  in  truth." 

Third.  The  third  commandment  requires  that  God's 
names,  titles,  attributes,  words  and  works  shall  be  used 
in  a  respectful  and  reverend  manner.  And  it  announces 
the  fearful  fact,  that  God  will  hold  no  man  guiltless  that 
takes  his  name  in  vain.  While  it  most  positively  com- 
. /lands  not  to  use  God's  name  in  a  trilling  and  irreverent 
flianner,  it  enjoins  the  observance  of  all  outward  respect 
for  the  divine  authority,  as  well  as  the  cultivation  of  in- 
ward sentiments  and  feelings,  suited  to  the  outward  reve- 
rence. Now,  it  is  well  known  that  chaste  and  pure  lan- 
guage is  encouraged  by  Christ  in  the  New  Testament. 
Matt,  v,  37,  "But  let  your  communication  be,  yea,  yea; 
nay,  nay ;  for  whatsoever  is  more  than  these,  cometh  of 
evil." 

Fourth.  The  fourth  commandment  requires  that  one 
whole  day  in  seven  shall  be  ob.-erved  by  man,  as  a  day 
of  abstinence  from  all  secular  employment.  It  establishes 
the  ne  cessity  of  public  worship,  and  of  a  stated  and  out- 
ward profession  of  the  truths  ol  religion,  as  well  as  the 


162  THE  MORAL  LAW  BINDING  ON  CHRISTIANS. 

cultivation  of  suitable  feelings  for  the  practice  of  religion. 
And  it  is  a  remarkable  fact,  that  this  commandment  re- 
quires that  the  rest  of  the  Sabbath  shall  include  all  ser- 
vants, strangers,  and  beasts  of  burden.  This  proves  that 
the  benevolence  and  care  of  God  extends  to  the  lowest  of 
mankind,  and  even  to  the  beast.  The  gospel  oFers  no 
n-Iease  from  the  original  obligations  of  the  Sabbath,  ex- 
cept in  cases  of  necessity  and  mercy.  Mutt,  xii,  1-13; 
Luke  xiii,  11-17;  John  v,  8-17.  These  passages  do  not 
relax  or  modify  the  claims  of  the  Sabbath — they  only  show 
the  benevolent  nature  of  the  Sabbath. 

Fifth.  The  fifth  commandment  requires  that  the  duties 
that  children  owe  to  their  parents  shall  be  faithfully  per- 
formed, as  well  as  all  the  relative  duties  of  inferiors  to 
superiors,  either  in  age,  station  in  life,  gift  or  piety.  This 
whole  precept  is  enforced  in  the  New  Testament.  Matt. 
xr,  4,  "  God  commanded,  saying,  Honor  thy  father  and 
mother."  Eph.  vi,  1-3,  "  Children,  obey  your  pa- 
rents in  the  Lord ;  for  this  is  right.  Honor  thy  father 
and  mother,  (which  is  the  first  commandment  with 
promise,)  that  it  may  be  well  with  thee,  and  that  thou 
mayest  live  long  on  the  earth." 

Sixth.  The  sixth  commandment  requires  that  we  use 
all  possible  means  to  preserve  our  own  lives  and  the  lives 
of  others,  whether  natural,  spiritual  or  eternal ;  and  it 
forbids  all  malice,  envy,  murder,  and  all  else  that  might 
injure  the  soul  or  body  of  a  fellow  being.  Malt,  v,  21, 
"Thou  shalt  not  kill  ;  and  whosoever  shall  kill,  shall  be 
in  danger  of  the  judgment." 

Seventh.  The  seventh  commandment  prohibits  all  un- 
cleanness  and  adultery,  in  either  the  heart,  the  conversa- 
tion, or  the  action.  This  part  of  the  moral  law  is  not 
only  sustained  by  the  New  Testament,  but  is  fully  ex- 
plained, and  so  clearly  enforced,  that  its  true  import  and 


THE   MORA!   LAW  BINDING   ON   CHRISTIANS.  1 G3 

application  cannot  be  misunderstood.  Mark  x,  19,  "  Thou 
knowest  the  commandments,  Do  not  commit  adultery 

Eighth.  The  eighth  commandment  forbids  all  dis- 
honesty, theft,  robbery,  extortion,  and  every  other  act  that 
might  interfere  with  the  rights  of  others.  Maik  x,  19, 
"  Do  not  steal." 

Xinlh.  The  ninth  commandment  requires  that  tht  ut- 
most care  be  taken  to  maintain  truth.  It  forbids  all 
falsehood,  lying,  dissimulation,  flattery,  or  reproachful 
language ;  as  well  as  all  tale-bearing,  tattling,  backbit, ng, 
or  other  injurious  forms  of  expression.  This  precept  is 
also  sustained  by  the  gospel.  Mark  x,  19,  "  Do  not  bear 
false  witness."  Eph.  iv,  25,  "Putting  away  lying; 
speak  every  man  truth  with  his  neighbor." 

Tenth.  The  tenth  and  last  commandment  in  the  Deca- 
logue, forbids  that  vile  root  of  evil  in  the  heart — covetous- 
ness.  "Thou  shalt  not  covet,"  is  the  imperative  claim  of 
God's  law,  and  is  enforced  by  all  the  solemnity  of  the 
sublime  scenes  connected  with  the  giving  of  the  law. 
This  commandment  is  sustained  more  fully,  and  enjoined 
with  greater  minuteness,  if  possible,  in  the  New  Testa- 
ment, than  any  of  the  other  precepts.  Our  Lord  says,  in 
Luke  xii,  15,  "  Take  1  eed,  and  beware  of  covetousness." 
Heh.  xiii,  5,  "Let  your  conversation  be  without  covet- 
ousness." 

4.  The  foregoing  testimony  from  the  gospel  and  the 
epistles,  cannot  fail  to  convince  the  reader  that  the  moral 
law  is  as  binding  on  Christians  as  it  was  on  the  Jews. 
Nor  can  the  reader  fail  to  see  that  tl>e  morality  of  the 
Decalogue  involves  the  whole  of  true  religion.  It  enjoins 
love  to  God  with  the  most  unceasing  solicitude,  compre- 
hending all  the  powers,  both  mental  and  moral,  with 
which  man  is  endowed.  And  it  enjoins  love  to  our  neigh- 
bor as  extensively  and  forcibly  as  our  circumstances  will 


164  TIIE  MORAL   LAW  BINDING   ON  CHRISTIANS. 

permit ;  to  the  extent  even,  that  we  shall  love  them  as 
ourselves.  This  law  is  made  the  basis  of  the  gospel,  and 
all  gospel  instruction.  As  it  is  here  set  forth,  it  impresses 
us  with  the  deepest  conviction,  that  God  requires  not  the 
mere  external  observance  of  religion,  but  heartfelt  piety, 
well  regulated  and  sanctified  desires,  and  uniform  and 
active  benevolence.  It  is  clear,  then,  that  the  popular 
morality  of  the  world  can  constitute  no  man  an  heir  of 
eternal  life.  And  it  is  also  clear,  that  if  a  man  loves  our 
Lord  Jesus  Christ,  he  must  keep  his  commandments. 
Mntt.  v,  20,  "For  I  say  unto  you,  That  except  your 
righteousness  shall  exceed  the  righteousness  of  the  Scribes 
and  Pharisees,  ye  shall  in  no  case  enter  into  the  kingdom 
of  heaven." 

*'  That  blessed  law  of  thine, 

J«sus,  to  me  impart ; 
*.*h(  Spirit's  law  of  lif*>  divine, 

0  write  it  on  my  heart." 


ARTICLE  VII. 


ORIGINAL,  OR  BIRTH  SIN. 

"  Original  sin  standeth  not  in  the.  following  of  Adam,  (as  thfr 
Pelagians  do  vainly  talk),  but  it  is  the  corruption  of  the  nature  of 
every  man.  that  naturally  is  engendered  of  the  offspring  of  Adam, 
whereby  man  is  \ery  far  gone  from  original  righteousness,  and 
of  his  own  nature  inclined  to  evil,  and  that  continually." 

SECTION  FIRST. 
Original  Sin — In  whit  it  does  not  Consist 
1.  "  Original  sin  standeth  not  in  ti  e  following  of  Adam, 
(as  the  Pelagians  do  vainly  talk.*')  The  term  original 
sin,  signifies  that  sin  which  was  in  the  beginning.  It  is 
applied  to  the  aot  of  transgression  by  our  first  parents. 
1  John,  iii,  4,  "For  sin  is  the  transgression  of  the  law." 
It  likewise  signifies  that  natural  depravity  of  moral  nature 
which  is  common  to,  and  inseparably  connected  with, 
every  man  that  is  of  the  offspring  of  Adam.  It  is  that 
by  which  man's  whole  nature  is  defiled,  and  by  which  he 
is  "  inclined  to  evil,  and  that  continually."  This  is  called 
indwelling  sin.  Rom.  vii,  17,  "Now,  then,  it  is  no  more 
I  that  do  it,  hit  sin  thai  dwelleth  in  me." 

To  this  doctrine,  exceptions  have  been  taken  in  every 
age  of  the  Church,  and  by  men  of  distinguished  abilities. 
In  the  fifth  century,  unseriplural  views  of  this  doctrine 
were  developed,  in  what  is  known  in  church  history,  by 
*he  Pelagian  controversy.  Pelagius  was  the  advocate  of 
the  doctrine,  that  if  men  do  sin,  it  is  by  following  the 
example  of  Adam,  and  not  because  of  any  inherent  cor- 
'•up:ion  of  nature.  His  chief  opponents  in  this  contro- 
versy, were  Chrysostom,  Ixadore,  and  Augustine,  men 


1G6     ORIGINAL  SIX  IN   WHAT  IT   DOES  NOT  CONSIST. 

alike  distinguished  for  their  piety  and  learning.  The 
Pelagian  error  was  so  clearly  exposed  by  these  men,  that 
the  whole  Pelagian  system  wr.s  successively  condemned 
by  the  Council  of  Carthage,  in  A.  D.  412,  and  by  the 
Council  of  Ephesus.  Finally,  in  A.  D.  418,  the  Emperor 
Ilonorius  published  an  order,  which  caused  the  leaders  of 
this  error  to  be  expelled  from  Rome,  and  their  followers 
to  be  driven  out  of  the  country.  These  acts  go  very  far 
to  establish  the  belief  that  Pelagianism  was  a  fatal  error. 
But  we  must  admit,  meanwhile,  that  all  we  know  of  the 
sentiments  of  this  man  and  his  followers,  is  from  their 
opponents.  And  it  is  possible  they  have  somewhat  mis- 
represented the  true  sentiments  of  these  persons,  by  an 
honest  and,  perhaps,  overreaching  zeal  of  a  heated  con- 
troversy. Perhaps  our  best  information  on  this  subject  is 
in  Mos/ieim's  Ecc.  Hist.,  hj  Murdoch,  Vol  i,  Cent.  V,  p.  371 . 
Here  it  is  charged  upon  the  Pelagians*,  that  they  made 
direct  and  open  opposi  ion  to  the  Bible  doctrine,  concerning 
the  innate  depravity  of  man  ;  they  taught  "  that  the  parents 
of  the  human  race  sinned  only  for  themselves,  and  not  for 
their  posterity  ;  that  men  are  born  as  pure  and  innocent  as 
Adam  was  when  God  created  him  ;  that  men,  therefore, 
can,  by  their  natural  power,  renovate  themselves,  ana 
reach  the  highest  degree  of  holiness."  The  Pelagians 
farther  taught,  ;  s  Dr.  Welsh  says,  "  that  Adam  is  so  far 
the  author  of  sin,  as  he  was  the  first  that  sinned,  and  by 
his  example  has  seduced  others."  Now,  if  we  have  a  fair 
statement  of  the  doctrine  objected  to  in  this  Article,  we 
have  the  highest  possible  reasons  for  the  objection  itself. 
The  reasons  are  as  follows  : 

1.  This  doctrine  is  not  true,  because  it  places  every 
man  in  the  same  state  of  innocency  and  purity  that  Adam 
was  before  the  fall,  and  because  it  places  every  member 
of  the  human  family  in  a  sort  of  original  probation,  irv- 


ORIGINAL  SIX  IN   WHAT  IT   LOES   NOT   CONSIST.  167 

vested  with  the  same  rights  and  powers  of  moral  and 
physical  enjoyment  that  the  first  man  had,  previous  to  his 
trahgressron. 

2.  This  doctrine  is  not  true,  because  it  places  Adam  m 
an  isolated,  or  independent,  rather  than  in  a  federative 
relation  to  his  posterity.  It  is  therefore  a  fact,  according 
to  this  error,  that  the  actions  of  Adam  could  affect  hjm- 
self,  and  no  o;her. 

3.  This  doctrine  is  not  true,  because  it  contradicts  ex- 
perience and  observation,  and  because  it  contradicts  the 
historic  facts  evolved  by  every  development  of  human 
society,  whether  civilized  or  barbarous. 

4.  This  doctrine  is  not  true,  because  it  denies  the  neces- 
sity of  any  supernatural  influence  of  grace  or  the  Holy 
Spirit  upon  man's  heart,  and  because  it  teaches  thai  every 
man,  by  his  own  natural  powers,  can  renovate  himself, 
"  and  reach  the  highest  degreee  of  holiness." 

5.  This  doctrine  is  not  true,  because  it  sets  aside  the 
whole  system  of  atonement,  and  because  it  regards  all  the 
ordinances  of  God  as  unnecessary  in  the  recovery  of  man 
from  whatever  sins  he  bi&y  have  committed,  by  example 
or  otherwise — either  by  thought,  word  or  action. 

6.  This  doctrine  is  not  true,  because  it  contradicts  the 
plain  and  direct  doctrine  of  human  depravity,  as  set  forth 
in  the  Holy  Scriptures,  and  because  it  sets  aside  lire  testi- 
mony of  God  as  a  worthless  fable,  and  the  doctrine  of  re- 
generation by  the  Holy  Spirit  as  but  the  phantom  of  ;i 
disordered  imagination. 

Now,  if  these  six  propositions  are  fairly  deducible  from 
the  Scriptures,  and  fairly  set  forth  the  error  against  which 
this  Article  is  directed,  then  it  follows  that  Armenian*  are 
as  far  from  Pelagian,  or  even  semi-Pelagian  errors,  as 
any  other  set  of  Christians  that  claim  to  be  orthodox. 
The  Synod  of  Dort  urged  the  charge  of  half-Pelagianism 


168     ORIGINAL  SIN  IN   WHAT  IT   DOES   NOT  CONSIST. 


upon  the  Armenians  of  Holland,  to  which  they  then  re- 
plied in  arguments  of  defense  that  have  never  been  an- 
swered. They  affirmed  then,  and  Armenians  do  slid 
affirm,  that  in  the  first  man  all  men  nave  become  corrupt, 
and  that  this  corruption  is  in  "  the  nature  of  every  man  that 
naturally  is  engendered  of  the  offspring  of  Adam."  Ihey 
moreover  affirm,  that  "  his  condition  is  such,  that  he  can- 
not turn  and  prepare  himself,  by  his  own  natural  strength 
and  good  works,  to  faith  and  calling  upon  God."  It  is  evi- 
dent, therefore,  as  Armenians  have  always  taught,  that 
if  man  does  anything  towards  his  own  recovery  from  the 
effects  of  the  fall,  it  is  by  the  grace  of  God  assisting  him, 
and  not  by  his  own  natural  strength.  They  have  always 
contended  for  the  doctrines  of  the  atonement,  as  they  are 
stated  in  the  Bible,  and  for  the  necessity  of  God's  grace 
"going  before,"  to  assist  man  in  his  recovery  from  sin, 
and  to  sustain  him  in  his  whole  Christian  life.  And  they 
have  never  taught  that  the  atonement  of  Christ  was  a  debt 
that  God  owed  to  the  human  race.  Nor  have  they  at 
any  time  believed  or  taught  that  mankind  may  be  saved 
by  their  good  works.  Tit.  iii,  5,  "Not  by  woiks  of  righ- 
teousness which  we  have  done,  but  according  to  his  mercy 
lie  saved  us,  by  the  washing  of  regeneration,  and  renew- 
ing of  the  Holy  Ghost."  While  Armenian  theology  is  so 
extensively  published,  and  is  such  a  direct  antagonism  to 
Pelagian  errors,  and  while  the  enemies  of  the  Armenian 
theology  profess  to  be  so  familiar  with  polemic  divinity, 
it  is  unfair  to  attempt  to  lessen  the  influence  of  Arme- 
nians by  false  statements  of  their  doctrines,  or  to  injure 
their  usefulness  among  men  by  falsely  charging  them  with 
Pelagian  error. 

Let  the  world  study  the  Articles  of  Religion,  in  connec- 
tion with  the  ScriptuiiiS,  and  it  will  at  once  be  evident 
that  every  doctrine  of  every  Article  is  fully  sustained  and 


ORIGINAL  SIN  IX  WHAT  IT  DOES  CONSIST.  I  69 


proved.  And  it  will  be  found,  too,  that  no  body  of  Chris- 
tians takes  higher  grounds,  or  more  Scriptural  views  of 
the  nature  and  extent  of  human  depravity  than  the  Arme- 
nians. Rom.  iii,  10—12,  "  As  it  is  written,  There  is  none 
righteous,  no,  not  one  ;  There  is  none  that  understandeth, 
there  is  none  that  seeketh  after  God.  They  are  all  gone 
out  of  the  way,  they  are  together  become  unprofitable  ; 
there  is  none  that  doeth  good,  no,  not  one."  Chap,  v, 
1?,  "As  by  one  man  sin  entered  into  the  world,  and 
death  by  sin  ;  and  so  death  passed  upon  all  men,  for  that 
all  have  sinned." 

"  How  sad  our  state  by  nature  is  ; 

Our  sin  how  deep  it  stains  : 
And  Satan  binds  our  captive  souls 

Fast  in  his  slavi>h  chains." 


SECTION  SECOND. 

Otig'mal  Sin— In  w'uit  it  does  Consist. 

I.  "In  the  corruprion  of  the  nature  of  every  man, 
that  naturally  is  engendered  of  the  offspring  of  Adam,  so 
that  the  human  nature  of  Christ  might  be  excluded,  for 
he  is  without  sin." 

It  is  here  stated,  that  every  man's  nature  is  corrupt 
and  depraved.  But  by  this  we  are  not  to  understand 
that  sin  is  an  original  element  of  man's  nature,  either 
morally  or  physically  considered  ;  nor  are  we  to  under- 
stand that  it  is  anything  infused  into  man's  nature  by 
satan  ;  neither  are  we  to  understand  that  the  depravity 
of  man's  nature  consists  in  the  taking  away  from  the  soul 
any  of  its  original  attributes,  but  that  it  consists  in  the 
privation  of  the  soul  of  the  image  of  God,  which  is 
'  righteousness   and    true    holiness."      This    of  itself 


170        ORIGINA J    SIN  IN   WHAT  IT   DOES  CONSIST. 

is  enough  to  infect  the  soul  with  all  that  is  evil.  The 
depravity  of  man's  moral  nature,  therefore,  consists 
in  the  loss  of  original  righteousness.  This  loss  leaves  the 
soul  to  an  evil  tendency,  and  in  the  possession  of  a 
nature  which  is  corrupt.  This  corrupt  state  is  variously 
described  in  the  Scriptures.  It  is  called  the  natural  state, 
1  Cor.  ii,  14,  "  But  the  naturcl  man  receiveth  not  the 
tilings  of  the  Spirit  of  God."  It  is  called  carnal,  Mam. 
viii,  7,  "  Because  the  carnal  mind  is  enmity  against  God." 
These  two  passages  not  only  describe  the  state,  but  the 
disposition  of  the  fallen  soul."  It  is  "enmity  against 
God  ;"  it  "rejects  the  things  of  the  Spirit,  esteeming  them 
foolish." 

This  state  is  called  spiritual  death,  Eph.  ii,  1,  "And 
you  hath  he  quickened,  who  were  dead  in  tresspasses  and 
in  sins  ;"  and  in  Acts  viii,  23,  it  is  called  "  the  gall  of 
bitterness,  and  the  bond  of  iniquity."  And  whatever  else 
may  be  said  of  man  in  his  unrenewed  state,  may  all  be 
summed  up  in  the  single  expression  ;  "  He  is  without 
God." 

2.  But  it  is  said  in  the  Article,  that  "  this  is  the  nature 
of  every  man."  By  this  we  are  to  understand  that  sin  is 
universal.  This  we  will  find  to  be  true  if  we  consider  the 
universal  prevalence  of  death  ;  the  universal  prevalence 
of  wickedness  ;  and  the  universal  necessity  of  the  atone- 
ment of  Christ.  Gen.  ii,  17,  "  The  day  thou  eatest 
thereof,  thou  shalt  surely  die,"  was  the  original  law  given 
to  Adam.  The  penalty  of  this  law  was  death.  Adam 
transgressed  this  original  law,  and  immediately  became 
subject  to  physical  death,  and  in  process  of  time  did  die. 
In  the  immediate  transaction  of  the  fall,  he  died  spiritu- 
ally ;  the  image  of  God  was  taken  from  his  moral  being  ; 
he  was  left  without  God.  And  in  this  act  he  subjected 
himself,  and  all  his  posterity  with  him,  to  eternal  dea'h. 


ORIGINAL  SIX  IN   WHAT   IT   DOES   CONSIST.  171 

The  historic  fact  that  men  have  died  from  Adam  to 
the  present  time,  and  which  is  supported  by  daily  «bserva- 
tion  ;  and  the  fact  that  all  men  will  die,  is  accounted  loi 
in  the  Scriptures.  It  is  the  constant  language  of  the 
Bible  that  all  men  are  sinm  rs,  and  it  is  just  as  dcliniuly 
said  in  Rom.  vi,  23,  that  "  the  uayes  of  s  n  its  death." 
There  being  no  other  reason  for  death,  it  must  be  ad- 
mitted that  sin  is  the  cause  of  it ;  and  inasmuch  as  all 
men  have  sinned,  all  men  must  die.  Gen.  iii,  19,  "  Dust 
thou  art,  and  unto  dust  thou  shall  return."  Pa.  lxxxix, 
48,  "  What  man  is  he  that  liveth,  and  shall  not  tee 
death  ?"  Heb.  ix,  27,  "  It  is  appointed  unto  man  once  to 
die."  And  St.  Paul  includes  all  the  terms  which  are  of 
a  general  import,  and  which  includes  the  whole  hu- 
man family  in  thh>  one  general  fact.  Rom.  v,  12,  "And 
so  death  passed  upon  all  men,  for  that  all  have  sinned." 
This  includes  every  nation,  and  every  individual.  Now, 
this  one  fact,  here  stated  as  the  penalty  of  sin  in  the  indi- 
vidual case  of  Adam,  and  as  the  effect  of  his  sin  that'has 
passed  upon  all  men,  goes  very  far  to  sustain  the  doc- 
trine tl.at  original  sin  "is  the  corruption  cf  every  man 
that  naturally  is  engendered  of  the  offspring  of  Adam." 
And  though  the  atonement  of  Christ  pioposes  to  restore 
man  to  spiritual  life,  yet  it  does  not  contemplate  his  re- 
lease from  physical  death.  But  it  may  be  farther  stated, 
that  the  universal  prevalence  of  wickedness  moves  thai 
"  the  nature  of  every  man  "  is  corrupt.  To  prove  this  I 
shall  not  travel  out  of  the  bounds  of  Scripture  testimony 
into  the  facts  of  history,  and  the  reason  of  law.  The 
Bible  is  sufficient  for  all  our  purposes.  It  abounds 
with  proof  that  wickedness  is  universal.  Gm.  vi.  12, 
"  God  looked  upon  the  earth,  and  behold,  it  was  corrupt  ; 
for  all  Jlesh  had  corrupted  his  way  upon  earth."  J's. 
■iv,  1,  "  They  are  corrupt ;  they  have  done  abominable 


172         ORIGINAL  SIN  IS    WHAT   IT   DOES  CONSIST. 

works;  the;e  is  none  that  doetli  good."  Rom.  iii,  23, 
"  For  all  have  sinned,  and  come  short  of  the  glory  of 
God."  Gul.  iii,  T2,  "  But  the  Scripture  hath  concluded  all 
under  sin."  But  this  doctrine  maybe  more  fully  staled, 
if  we  consider  the  Universality  of  the  atonement  of 
Cliristt,  2  Cur.  v,  14,  "  If  one  died  for  all,  thin  were  all 
dead."  That  is,  all  were  "dead  in  trespasses  and  in  sins," 
and  Avithout  the  atonement  of  Christ,  all  must  be  lost. 
John  i,  29,  "  Behold  the  Lamb  of  God,  which  takcth 
away  the  sin  of  the  world."  Chop,  iii,  17,  "  God  sent 
not  his  Son  into  the  world,  to  condemn  the  w.rld,  but 
that  the  world  through  him  might  be  saved."  1  Tim.  ii, 
6,  "  Who  gave  himself  a  ransom  for  jIL"  Heh.  ii,  9, 
"  That  he  by  the  grace  of  God,  should  taste  death  for 
erery  man."  1  John,  ii,  2,  "  He  is  the  propitiation  for 
bur  sins  ;  and  not  for  ours  only,  but  also  for  the  sins  of 
the  whole  u'orld."  These,  with  other  passages  of  a  similar 
import,  prove  very  clearly,  that  sin  is  universal  ;  that  it 
involves  all  men.  Having  already  shown  that  original  sin  is 
universal  ;  that  it  is  the  corruption  of  the  nature  of  every  man, 
and  consists  in  the  loss  of  the  image  of  God,  in  the  soul  ; 
1  proceed  to  show  as  clearly  as  I  can  apprehend,  the 
doctrine',  that, 

3.  This  was  all  occasioned  by  the  transgression  of 
Adam.  It  is  the  unvarying  testimony  of  the  Bible  that 
Adam  w  is  the  pub;ic  and  federate  head  of  the  human 
race.  Regarded  by  the  government  of  God  as  sus- 
taining this  public  and  general  relation,  his  public  acts  as 
the  representative  of  the  human  family,  must  affect  those 
whom  he  represented.  The  main  and  most  fatal  transa.- 
tion  of  his  public  life,  was  his  fall.  He  sinned  against 
God,  in  that  he  transgressed  a  positive  law  of  God. 
His  act  was  sinful,  for  it  is  said  1  John  iii,  4,  that, 
"  Sin  is  the  transgression  of  the  law."    Hence  Ft.  Paul 


ORIGINAL  SIN  IN  WHAT  IT   DOES   CONSIST.  173 

Rom.  v,  12,  "  By  one  man  sin  entered  into  the  world, 
and  death  by  sin  ;  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned."  Now,  at  the  time  of  this  transac- 
tion, it  is  evident  that  none  existed  as  acting  inde- 
pendently, and  for  themselves,  bui  Adam  and  his  wife. 
But  it  Lc  the  clear  doctrine  of  the  Scriptures  that  their 
posterity  existed  in  them,  as  their  parents,  and  represen 
tative  head.  There  was  neither  sin  nor  deutk  in  the 
world  before  the  offense  of  Adam,  but  it  is  very  evident, 
that  after  this,  both  existed.  Now,  as  there  is  no  other 
reason  given  either  in  the  Bible,  or  in  the  history  of  our 
being,  why  sin  and  death  existed  after  the  transgression 
of  Adam,  it  is  but  reasonable  to  suppose  that  his  disobe- 
dience was  the  cause  of  both.  "  Death  passed  upon  all 
men.'' 

'•  Earth  felt  the  w  ound,  and  nature  from  her  seat, 
Sighing  through  all  her  works,  gave  signs  of  woe, 
That  all  was  lost" 

Soon  after  the  fall,  Adam  propagated  children.  And 
it  is  distinctly  said  in  Oen.  v,  3,  that  these  were  "  in  his 
vim  likeness,  after  his  image."  Nothing  is  said  of  their 
being  in  the  image  and  likeness  of  God,  as  was  said  of 
Adam  when  he  was  created.  They  were  depraved  as 
was  their  father,  as  their  earliest  history  shows,  which 
confirms  the  fact,  that  they  were  in  the  "  likeness  and 
image  of  Adam."  They  were  sinners,  and  the  first  frui.o 
of  the  fact,  "  that  all  have  sinned,  and  come  short  of  the 
glory  of  God." 

Bui-  by  this  we  are  not  to  understand  that  the  personal 
act  of  Adam,  as  the  federate  head,  and  representative  of 
the  human  race,  was  personally  and  properly  the  sin  of 
his  posterity.  We  are  to  understand  only,  that  because 
of  the  natural  and  representative  union  between  the  firsi 
man  aiid  his  offspring,  his  sin  is  the  cause  or  g-ound  of 


174         ORIGINAL  SIN  TN  WHAT  IT  DOES  CONSIST. 

their  corruption  ;  and  that  they  suffer  and  are  depraved, 
because  -the  consequences  of  his  sin  have  passed  upon 
them. 

Now,  it  is  not  only  a  fact  of  revelation,  but  a  fact  of 
history,  that  the  fall  of  Adam  changed  the  relation  in 
which  our  race  stood  to  God.  Instead  of  entering  into 
communion  with  man  now,  as  he  did  with  Adam  before 
his  departure  from  the  law,  he  regards  and  records  them 
as  his  enemies.  They  begin  to  existo^  of  God,  :nd,  con- 
sequently, they  begin  to  exist  in  a  state  of  moral  darkness, 
and  destitute  of  any  natural  disposition  to  delight  in  God 
or  his  service.  On  the  other  hand,  they  are  prone  to,  and 
it  is  their  delight  to  indulge  in,  the  ways  of  unrighteous- 
ness. All  this  is  proved  by  the  Scriptures  to  be  the 
effect  of  the  transgression  of  "  one."  By  this  "  many 
were  made  sinners."  This  seems  to  establish  the  fact 
still  farther,  that  when  Adam  was  placed  in  a  state  of 
trial,  with  the  test  of  positive  law  before  him,  he  was  not  on 
trial  for  himself  alone,  but  also  for  1  is  posterity.  He  fell, 
and  his  relation  to  us,  as  our  probationary  head,  consti- 
tuted his  act,  in  the  transaction  of  the  fall,  the  reason 
why  we  are  treated  as  sinners.  We  sinned  in  him, 
though  we  did  not  personally  participate  in  the  act,  as 
free  moral  agents. 

4.  At  this  stage  of  our  remarks,  we  find  the  reason 
why  death  reigned  from  Adam  to  Moses,  a  period  of  about 
twcnt\ -five  hundred  years,  "even  over  them  that  had 
not  sinned  after  the  similitude  of  Adam's  transgression." 
Now,  as  there  was  no  written  law  from  Adam  to  Moses, 
and  as  sin  was  in  the  world  during  all  that  lime  ;  and  is 
"  not  imputed  where  there  is  no  law,"  it  therefore  follows 
that  sin  was  in  the  world  because  of  the  sin  of  Adam, 
gin  was  not  perpetuated  by  the  repeated  violation  of  the 
law  that  Adam  transgressed,  for  that  law  must  have  been 


ORIGINAL  SIN  IN   WHAT  IT   DOES   CONSIST.  175 


set  aside,  in  order  to  give  place  to  the  covenant  of  grace. 
Now,  as  it  is  a  well  known  fact  that  "  sin  is  a  transgres- 
sion of  the  law,"  and  that  during  the  whole  period  from 
Adam  to  Moses,  "  sin  was  in  the  world,"  though  there 
was  no  written  law  to  transgress  ;  therefore,  St.  Paul 
states  the  fact,  when  he  says  in  Rom.  v,  8,  "  By  the 
offense  of  one,  judgment  came  upon  all  men  to  con- 
demnation," and  that  all  the  evils,  both  natural  and 
moral,  with  which  mankind  are  degraded,  are  traceable  to 
the  federate  head  of  our  race.  His  sin,  like  a  stream  of 
moral  poison,  has  ruined  us  all,  and  left  the  earth  in 
a  state  of  moral  desolation, 

"  Virtue  and  truth  have  left  the  faithless  race, 
And  fraud  and  wrong  succeeded  in  their  place  ; 
And  justice,  last  of  the  celestial  train, 

Spurns  the  earth  drenched  in  blood,  and  flies  to  heaven  again.'* 
By  the  same  course  of  reasoning,  we  see  why  it  is  tha. 
sin,  and  "  death  by  sin,"  reigns  among  the  heathen  na- 
tions. These  are  in  the  same  conditiou,  as  it  respects 
written  law,  that  those  were  who  lived  from  Adam  to 
Moses.  Yet  no  one  will  doubt  the  fact,  that  the  same 
moral  and  physical  defects  exist  among  them,  that  ar 
known  to  exist  among  those  who  have  the  written  law 
And  no  one  will  doubt  that  sin,  transmitted  to  them  in 
some  way,  is  the  cause  of  their  moral  defection  ;  and 
likewise,  of  the  death  of  their  bodies.  This  moral  and 
physical  condition  of  the  heathen,  cannot  be  the  effect  of 
their  own  transgression,  for  they  have  no  written  law, 
and  St.'  Paul  says,  Rom.  iv,  15,  "Where  no  law  is,  there 
is  no  transgression." 

But  it  is  said  in  Rom.  ii,  12,  "As  many  as  have  sinned 
without  law,  shall  be  punished  without  law."  Now,  if 
we  admit  the  possibility  of  sinning  without  law,  it  will  not 
affect  the  argument,  and  for  this  plain  reason  ;  to  sin, 


l76         ORIGINAL  SIN  IN   WHAT  IT   DOES  CONSIST. 

or  to  transgress,  supposes  not  only  moral  accountability; 
but  a  moral  and  physical  capacity  to  do  wrong.  Personal 
wrong  is  followed  with  personal  punishment,  and  if  there 
is  personal  sin  without  law,  as  the  Apostle  intimates,  there 
must  be  personal  punishment  without  law.  Cut  this 
cannot  apply  to  a  very  large  portion  of  the  human 
family  ;  for  it  is  a  fact  that  the  children  both  of  Christian 
and  heathen  parents,  cannot  personally  transgress  any  law. 
Yet  they  give  the  most  incontestible  evidence  of  depravity, 
and  it  is  a  fact  that  they  die.  Now,  all  this  is  anterior  to  any 
possibility  on  their  part,  to  do  that  which  is  wrong.  They, 
therefore,  cannot  be  punished  for  their  personal  actual 
sins.  Now,  if  we  admit  these  plain  facts  and  results  of 
sin,  as  taking  place  anterior  to  the  physical  and  moral 
possibility  to  act  wrong,  then  we  will  readily  admit  the 
general  and  well  defined  Scripture  doctrine,  that,  "By 
one  man  sin  entered  into  the  world,  and  death  by  sin  ;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned." 
All  this  is  implied  in  the  doctrine  of  original  sin,  as  set 
forth  in  the  Bible ;  and  the  doctrine  itself  implies  that  no 
one  is  exempt  from  the  depravity  of  moral  nature,  or  the 
physical  consequences  of  sin,  however  different  may  be 
the  degrees  and  modifications  in  which  it  may  exist. 

5.  From  what  has  been  said,  it  is  very  evident  tl.at  sin 
and  death,  as  universal  moral  and  physical  calamities,  de- 
pend upon  the  derivation  of  all  men  from  oce  progenitor  ; 
and  that  what  is  called  in  this  Article,  original  sin,  is 
continued  through  the  entire  line  of  this  family,  by  phy- 
sical propagation,  and  not  by  merely  following  the  example 
of  Adam.  Children  derive  their  bodies  from  their  parents, 
by  a  law  of  physical  being,  and  with  their  bodies  their 
depraved  moral  beings  ;  and  so  from  child  to  parent,  in 
the  unity  of  the  hum  in  race,  we  may  trace  back  to  when, 
and  by  whom,  sin  was  introduced  into  the  world. 


ORIGINAL  SIX  SOME  OF.ITS   EFEECTS.  177 

But  to  pass  from  the  abstract  consideration  of  this 
subject,  to  the  application  of  it  to  ourselves — to  our  own 
experience,  and  what  do  we  find  ?  This  one  fact  is  very 
clear,  we  are  not  what  God's  law  requires  us  to  be  ;  and 
■what  our  own  moral  sense  teaches  us  we  ought  to  be, 
and  must  be,  in  order  to  please  God.  We  are  convinced 
of  the  depravity  of  our  own  hearts,  by  the  preponderance 
of  our  animal  and  evil  appetites,  over  our  reason.  Wc 
feel  that  we  are  cut  loose  from  the  righteousness  and  holi- 
ness of  God  ;  that  truth  is  not  in  us  ;  and  that  whatever 
of  happiness  we  may  have,  is  at  best  very  imperfect. 
We  feel  that  we  are  floating  loosely  upon  a  sea  of  errors, 
which  flows  directly  out  from  the  great  fountain  of  depra- 
vity, that  is  opened  in  our  own  inward  nature.  Our 
minds  by  nature,  are  fixed  upon  no  object  beyond  what- 
ever may  gratify  our  depraved  appetites.  And  we  have 
the  inwaid,  the  outward,  and  the  constantly  abiding  evi- 
dence, that  we  live  out  of  God,  and  that  the  tendency  of 
our  unchecked  nature  is,  to  deeper  and  deeper  depravity. 

"  L'ird.  we  are  vile,  conceived  in  sin, 
And  born  unholy  r.nd  unclean 
Sprung  from  the  man  who'e  guilty  fall 
Corrupts  his  race,  and  taints  us  all. 

Soon  as  we  draw  our  infant  breath, 
The  seeds  of  sin  grow  up  for  death 
Thy  law  demands  a  perfect  heart. 
But  we're  defiled  in  every  part." 


SECTION  THIRD. 
Original  Sin— Some  of  its  Effects. 
1.  These  are  stated  in  part  in  this  Article,  and  more  in 
detail  in  the  Article  that  follows.    In  this  Article,  we  ar*> 
taught  that  because  of  original  sin,  "man  is  very  far  gone 


178  ORIGINAL  SI*  SOME  OF  ITS  EFFECTS. 

from  original  righteousness,  and  of  his  own  nature  inclined 
to  evil,  and  that  continually."  But  what  are  we  to  un- 
derstand by  "original  righteousness?"  In  the  sense  of 
this  Article,  it  means  the  state  in  which  Adam  was  cre- 
ated, and  in  which  the  whole  human  family  were,  as  they 
stood  in  him  their  federate  head  and  representative  in  the 
divine  government.  Adam  was  created  in  the  image  of 
God.  This  consisted  in  the  natural  and  full  enjoyment 
of  a  clear  reason,  a  free  will,  an  unclouded  understanding, 
together  with  a  right  use  of  these  and  all  the  other  intellec- 
tual and  moral  attributes  of  his  nature.  St.  Paul  defines 
this,  in  Eph.  iv,  24,  to  be  "  righteousness  and  true  holi- 
ness." By  the  transgression  of  the  law,  this  was  lost  to 
Adam,  and  consequently  to  his  whole  posterity.  For  it 
is  a  clear  doctrine  of  the  Bible,  that  mankind  had  the  moral 
as  well  as  the  physical  consequences  of  the  fall  entailed 
upon  them.  And  analogy  le"ads  us  to  suppose,  that  Adam 
propagated  beings  like  himself.  Now,  man  comes  into 
being  divested  of  the  qualities  of  moral  character  that 
Adam  had  before  the  transgression,  and  is,  in  the  language 
of  this  Article,  "  very  far  gone  from  original  righteousness." 

2.  But  this  Article  does  not  limit  the  defection  of  human 
nature-  from  God,  to  any  particular  degree  or  modification 
of  moral  evil,  when  it  says  we  are  "  very  far  gone  from 
original  righteousness."  It  teaches  the  abstract  fact  that 
man  is  separated  from  God,  and  that  by  this  act  of  sepa- 
ration, he  has  set  up  in  himself  a  nature  that  is  wholly 
averse  to  holiness  and  righteousness.  His  moral  nature 
is  so  totally  depraved,  that  there  is  not  only  "  no  health  " 
in  him,  but  a  constant  tendency  and  inclination  to  deeper 
corruption,  and  still  farther  estrangement  from  God.  At 
best  he  is  very  far  gone,  but  he  is  still  getting  farther  off, 
by  indulging  the  sinful  propensities  of  his  already  deeply 
corrupt  nature. 


ORIGINAL  SIN — SOME  OF  ITS  EFFECTS. 


179 


But  tli is  Article  attaches  to  the  negative  aspect  of  this 
state  a  positive  and  perpetual  tendency  tc  ewl  works. 
Man  is  not  only  very  far  gone  from  original  righteousness, 
but  "of  his  own  nature  inclined*  to  evil,  and  that 
con  inually."  The  first  :hing  here  stated,  is  the  fact  that 
man  is  naturally  inclined  to  evil.  This  is  not  an  acquired 
propensity  of  nature,  superinduced  by  habits  of  evil,  or 
by  evil  association.  There  is  a  natural  inclination  to  do 
Wrong.  It  is  a  natural  bias  upon  his  nature,  by  the  force 
of  which,  he  is  carried  forward  to  certain  fictions  which 
are  conceived  in  wrong,  and  which  are  in  direct  opposition 
to  the  plain  precepts  of  the  moral  government  of  God. 
These  actions  are  injurious,  because  they  encourage  the 
corruption  of  the  heart,  by  which  the)'  were  suggested, 
and  because  they  tend  to  confirm  others  in  their  opposition 
to  righteousness. 

But  the  truth  of  this  doctrine  may  be  still  farther 
proved,  if  we  consider  atten  ively  the  case  of  infants. 

•'  Soon  as  we  draw  our  infant  breath, 

The  seeds  of  sin  grow  up  for  death." 

We  read  the  truth  of  their  depravity  of  nature,  not  only 
in  these  lines,  but  in  the  Scriptures.  And  we  see  the 
humbling  fact  with  our  eyes  in  the  illustrations  of  every 
day.  Ps.  li,  5,  "Behold  I  was  shapen  in  iniquity;  and 
in  sin  did  my  mother  conceive  me."  This  passage  gives 
the  origin  of  the  nature  that  is  inclined  to  evil.  This 
origin  is  in  "iniquity"  and  "sin."  It  must,  therefore, 
be  unholy.  Hence  mankind,  as  is  said  in  Ps.  lviii,  'A, 
"  Go  astray  as  soon  as  they  be  born,  spe.tking  lies."  And 
Solomon  says,  in  Ptov.  xxii,  15,  "Foolishness  is  bound 
in  the  heart  of  a  child."  Now,  what  stronger  proof  of 
the  natural  inclination  of  the  heart  can  we  ask,  than  the 
foregoing  proofs  from  the  Bible?  And  what  stronger  ad- 
ditional proof  can  we  look  for  than  the  outward  action  9 


ORIGINAL  SIN  SOME  OF  ITS  EFFECTS. 


Men  go  astray  as  soon  as  they  are  born,  because  the  heart 
is  naturally  inclined  to  evil,  and  because,  as  St.  John  says, 
"  That  which  is  bora  of  the  flesh  is  flesh.'7 

But  if  we  consuh;  that  portion  of  the  Bible  that  espe- 
cially refers  to  children,  we  may  farther  see  the  truth  of 
our  Article.  Ex.  xx,  12,  "Honor  thy  father  and  thy 
mother."  Lev.  xix,  3,  "  Ye  shall  fear  every  man  his 
mother  and  his  father."  Eph.  vi,  1,  "Children,  obey 
your  parents  in  the  Lord  ;  for  this  is  right."  This  law 
was  instituted  for  the  express  purpose  of  controlling  and 
directing  the  affections  of  the  young  into  proper  channels, 
and  to  due  regard  for  their  parents.  This  is  apart  of  the 
moral  law,  which  is  founded  in  the  very  nature  of  the  re- 
lations of  moral  beings  to  each  other.  It  existed  anterior 
to  the  existence  of  millions  of  our  race,  and  was  embodied 
by  the  Supreme  Law  Giver  of  the  universe,  in  positive 
legislative  enactment,  in  view  of  "what  was  in  man" — 
his  natural  depravity  and  sinful  propensities- — and  in  view 
of  the  fact  that  he  would  even  rebel  against  the  authority 
and  honor  of  his  father  and  mother. 

3.  That  man  is  inclined  to  evil,  may  be  proved  by  every 
man's  experience.  Men,  it  is  true,  may  not  be  inclined  to 
the  same  kind  of  evil ;  but  it  is  a  fact  that  every  man  ex- 
periences in  himself  a  natural  inclination  to  some  particular 
sin.  It  may  be  pride,  anger,  covetousness,  falsehood, 
malice,  sensuality,  or  some  other  species  of  :in.  It  is  not 
necessary  that  one  man  should  commit  all  possible  sins  to 
prove  that  there  is  in  himself  a  natural  tendency  to  evil 
in  general.  The  fact  that  he  commits  one  si  ,  or  indulges 
another,  is  evidence  that  he  is  both  naturally  and  prac- 
tically in  sin.  Ecc.  viii,  11,  "The  heart  of  the  sons  of 
men  is  fully  set  in  them  to  do  evil."  To  this  truth,  all 
mon  must  honestly  submit  themselves.  This  fact  knows 
no  relief;  except  in  the  grace  of  God  by  Christ  changing 


ORIGINAL  SIX  SOME  OP  ITS  EFFECTS. 


181 


the  whole  current  of  his  being.  Even  then  lie  will  "  find 
a  law  in  his  members  warring  against  the  spirit."  What- 
ever he  may  find  in  himself  that  opposes  the  truth  of  God, 
is  but  the  continuation  of  the  bitter  stream  of  sin,  whose 
fcuntain  is  deep  in  the  heart,  and  whose  current  washes 
onward,  deepening  and  widening  with  every  wave. 

But  the  effects  of  sin,  productive  as  they  are  in  their 
turn,  of  condemnation,  injury,  and  deeper  wickedness  of 
heart,  are  not  confined  to  this  life.  The  poisonous  stream 
reaches  into  eternity,  and  is  engulphing  millions  of  our 
race  in  "the  lak:  that  burns  with  fire  and  brimstone." 
"  Sin  kills  beyond  the  tomb." 

But  it  is  cause  of  thanksgiving  to  God,  that  in  this  life 
its  deathly  poison  may  be  destroyed  by  "  the  blood  of  the 
Lamb."  Beyond  this  life  there  is  no  remedy.  A  career 
of  vice,  short  a«  it  may  be,  or  that  merely  neglec's  "the 
great  salvation,"  will  end  in  the  beginning  of  ceaseless 
ages  of  anguish  and  untold  horror.  Rom.  vi,  23,  "'!he 
wages  of  sin  is  death."  This  final  issue  will  not  result 
so  much  from  original  evil,  as  from  actual  sin.  No  one 
will  be  damned  and  finally  lost,  simply  because  Adam 
sinned  ;  yet  no  one  can  avoid  this  as  the  result  of  personal 
sin,  without  help  from  the  Spirit  of  God. 

 "  Each  must  answer  for  himself. 

And  as  his  own  peculiar  work  shall  be 
Done  by  his  proper  self,  shall  live,  or  die." 


ARTICLE  VIII. 


OF  FREE  WILL. 

"The  condition  of  man  alter  the  fall  of  Adam  is  such,  that  he 
cannot  turn  and  pFepare  himself,  by  his  own  natural  strength  and 
■works  of  faith,  and  calling  upon  Hod;  wherefore  we  have  no 
power  to  do  good  works,  pleasant  and  acceptable  to  God,  without, 
the  grace  of  God  by  Christ  preventing  us,  that  we  iiiay  have  a 
good  will,  and  working  with  us,  when  we  have  that  good  will." 

SECTION  FIRST. 
Ejects  of  the  Fall -Man  Enfeebled. 
1.  The  state  of  mankind  since  the  fall,  involves  two 
things — wickedness  and  weakness.  The  former  of  these 
states  has  been  fully  explained  in  the  Notes  on  the  last 
Article,  as  consisting  in  depravity  of  heart,  and  a  con- 
tinual inclination  to  do  evii.  The  latter  state  consists  in 
utter  inability  to  recover  himself  from  wickedness  on  the 
one  hand,  and  weakness  on  the  other.  This  Article  says, 
"  He  cannot  turn  and  prepare  himself  by  his  own  strength 
and  works  of  faith,  and  calling  upon  God  ;  wherefore  we 
have  no  power  to  do  good  works,  pleasant  and  acceptable 
to  God."  Language  very  similar  to  this,  and  expressing 
the  same  doctrine,  is  contained  in  the  Westminster  Con- 
fession of  Faith.  Chap,  ix,  Sec.  hi.  "Man,  by  his  fall 
into  a  state  of  sin,  hath  wholly  lost  all  ability  of  will  to 
any  spiritual  good  accompanying  salvation  ;  so  as  a  natural 
man,  being  altogether  averse  from  that  good,  and  dead  in 
sin,  is  not  able,  by  his  own  strength,  to  convert  himself, 
or  to  prepare  himself  thereunto."  Neither  of  the  above 
Articles  of  Religion  presupposes  that  any  of  man's  i  itel- 

JM4 


EFFECTS  OF  THE   FALL  MAN  ENFEEBLED.  183 

lectual  faculties  are  lost  by  the  fall  ;  they  are  only  enfee- 
bled in  common  with  his  moral  powers.  They  both  as- 
sume the  Scripture  fact,  that  the  faculties  essential  to  man, 
as  an  intelligent  and  moral  being  have  become  so  cor- 
rupted and  enfeebled  by  the  fall,  as  to  render  him  utterly 
incapable  of  faith  and  right  actions,  without  the  grace  of 
God  assisting  him.  That  man  has  Buffered  this  moral 
deterioration,  and  that  he  cannot  recognize  in  himself 
either  natural  or  moral  ability  to  serve  God,  is  the  unequi 
vocal  teaching  of  the  Scriptures  and  this  Article  of 
Religion. 

2.  If  this  be  the  true  condition  of  man  since  the  fall,  it 
is  clear  that  he  has  no  natural  power  to  make  a  right 
choice,  and,  consequently,  is  not  a  free  agent  in  the  full 
sense  of  that  term,  without  the  assistance  of  grace  going 
before  to  make  him  free.  He  may  have  a  free  will,  it  is 
true,  to  act  in  the  direction  of  evil,  to  which  he  is  natu- 
rally inclined  ;  but  he  is  so  entirely  lost  to  all  good  pus- 
poses,  and  so  completely  enfeebled  in  all  his  powers,  that 
we  are  free  to  admit  that,  of  himself,  he  cannot  make 
choice  of  that  which  is  good.  The  reason  of  this  is  as- 
signed by  St.  Paul,  Ram.  viii,  7,  8,  "  Because  the  carnal 
mind  is  enmity  against  God,  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.  So,  then,  they  that 
are  in  the  flesh  cannot  please  God."  At  this  point,  Arme- 
nians and  Calvinists  agree.  Calvin  denies  all  power  to 
man,  in  his  apostacy,  to  choose  that  which  is  good.  He 
says,  "  Man  being  surrounded  on  every  side  with  the  most 
miserable  necessity,  should  nevertheless  be  instructed  to 
aspire  to  the  good  of  which  he  is  destitute,  and  to  the 
liberty  of  which  he  is  deprived."  And  again  he  says, 
"  Man  has  not  an  equally  free  election  of  good  and  evil." 
Calv.  Conirov.  Now,  if  we  rightly  apprehend  these  re- 
marks, they  agree  with  the  doctrine  of  our  Article,  as 


184  EFFECTS   OF  THE   FALL  MAN  ENFEEBLED. 


well  as  with  the  Word  of  God.  The  same  doctrine  was 
believed  and  taught  by  the  early  Christian  Fathers.  St. 
Augustine  says,  "  As  none  can  begin  a  good  work  without 
the  Lord,  so  none  can  perfect  it  without  the  Lord."  Pelag. 
Con.,  Lib.  t.  Irenaus  says,  "  No  man  who  does  not  par- 
take of  the  blessing  and  assistance  of  the  Lord,  can  pro- 
cure to  himself  the  means  of  salvation."  Iren.  Adv., 
Lib.  4,  c.  13. 

3.  There  is  this  difference,  however,  between  Arme- 
nians and  Calvinists,  on  the  proper  office  of  the  grace  of 
God,  and  the  proper  condition  of  man  when  he  receives 
Divine  grace.  Calvinists  believe  that  when  God's  grace 
is  given  to  the  sinner,  to  the  extent  that  he  has  power  to 
choose  that  which  is  right,  then  he  is  regenerated.  Ar- 
menians believe  that  grace  may,  and  really  does,  restore 
the  power  to  choose  the  good;  but  that  this  is  always 
before  regeneration.  Hence  it  is,  that  regeneration  may, 
or  may  not,  necessarily  follow  the  gift  of  God's  grace. 
Now,  if  Calvinists  are  correct,  all  men  are  regenerated,  for 
Tit.  ii.  11,  "  The  grace  of  God  that  bringeth  salvation,  hath 
appeared  to  all  men."  Thus  the  Scriptures  speak  of  the 
unregenerate  in  general  terms.  But  they  likewise  speak 
of  these  persons  in  particular.  They  are  said  to  "  grieve," 
"resist,"  and  "quench"  the  Holy  Spirit,  which  they 
could  not  do,  if  the  Spirit  was  not  imparted  to  them.  It 
is  therefore  not  true,  that  all  who  are  moved  upon  by  the 
grace  of  God,  are  regenerate. 

4.  With  these  general  remarks  on  the  condition  of  the 
human  will  since  the  fall,  we  are  more  fully  prepared  for 
the  farther  proof  that  man  is  bj  nature  unable  to  do  anj 
good  thing.  "He  cannot  turn  and  prepare  himself,  by 
his  own  natural  strength  and  works  of  faith,  and  calling 
upon  God."  He  has  no  natural  power,  nor  will,  to  turn 
from  Satan  unto  God.    He  is  said,  in  the  Scriptures,  to  be 


EFFECTS  OF   THE   FALL  MAN- ENFEEBLED.  185 

"in  darkness."  "asleep,"  "dead,"  "helpless,"  "naked." 
These  are  but  definitions  of  man's  sinful  character  and 
condition ;  and  they  sum  up,  in  one  general  description  of 
moral  character,  the  doctrine  of  our  Article.  Man  is 
Jietyless,  and  utterly  unaUe  to  render  any  acceptable  ser- 
vice to  God,  or  even  to  choose  this  service,  without  the 
giace  of  God  going  before  to  assist  him.  This  is  well  ex- 
pressed by  Christ,  in  John  xv,  5,  "  For  without  me,  ye 
can  do  nothing."  Now,  from  what  has  already  been 
sai  l,  it  is  very  evident  that  man's  inability  to  serve  God 
without  his  assistance,  is  both  naturul  and  moral.  It  is 
natural,  because  it  belongs  to  his  constitution  ;  and  it  is 
moral,  because  it  relates  to  the  soul.  Still,  there  is  no 
necessity  fi_r  making  this  distinction,  for  the  whole  man, 
both  in  his  flesh  and  spirit,  is  bound  in  sin,  and  naturally 
inclined  to  evil. 

This  is  the  condition  of  man  after  the  fall  of  Adam. 
What  it  was  before  this  greatest  of  all  calamities,  is  easily 
determined.  It  was  just  the  converse  of  what  it  is  now. 
He  had  freedom  and  power  to  do  that  which  was  in  ac- 
cordance with  the  will  of  his  Divine  Creator.  He  knew 
no  restriction  to  this  freedom  of  will,  except  the  liberty  to 
do  evil.  And  even  this  liberty  was  checked  by  no  phy- 
sical or  moral  necessity.  God  prohibited  the  use  of  the 
will  in  the  direction  of  evil,  by  setting  before  Adam  the 
fearful  consequence  of  transgression,  "  Thou  shalt  die," 
and  the  consequence  of  fidelity,  "Thou  shalt  live;"  but 
this  placed  on  him  no  inflexible  necessity  to  do  one  or  the 
other. 

5.  This  subject,  humiliating  as  it  is,  may  serve  to 
show  us, 

First.  How  great  an  evil  sin  is.  It  has  prostrated  and 
ruined  the  most  noble  powers  of  the  soul — nay  more,  the 
whole  soul  itself.    Man  was  once  free,  but  now  he  is  a 


186 


DIVINE  GRACE  MAN  STRENGTHENED. 


slave  to  sin.  Once  he  had  the  unalloyed  disposition  and 
the  power  to  do  the  whole  will  of  God,  but  now  he  has 
neither.  His  sin  has  enfeebled  himself;  it  has  injured  the 
world  ;  it  has  provoked  the  wrath  of  God  ;  it  has  exposed 
the  human  race  to  sorrow  and  toil  in  this  life,  and  to  end- 
less anguish  in  the  life  to  come. 

Second.  Whatever  provisions  have  been  made  for  the 
recovery  of  the  enslaved  human  will,  are  provisions  of 
free  grace,  mercy,  and  benevolence,  without  any  claim 
whaiever  upon  the  part  of  man.  These  merciful  provi- 
sions are  fully  able,  in  the  particular  and  general  range 
of  their  application,  to  restore  man  to  the  liberty  of  "  the 
sons  of  God  "  in  this  world,  and  to  elevate  him  to  where 
his  redeemed  powers  will  be  forever  free  and  happy. 

"  Where  bliss  each  hea:t  shall  fill, 

And  fears  of  parting  chill, — 
Never, — no,  never." 

SECTION  SECOND. 
Diaine  Grace — Man  Strengthened. 
1.  This  part  of  the  Article  states  with  much  clearness, 
what  is  the  obvious  Scripture  doctrine  of  man's  recovery 
from  his  state  of  inability  to  do  that  which  is  right. 
Whatever  we  are  able  to  choose  or  do,  in  the  direction  of 
return  to  God,  is,  by  "  the  grace  of  God  by  Christ  pre« 
venting  us,  that  we  may  have  a  good  will,  and  working 
with  us  when  we  have  that  good  will."  Without  this 
we  must  necessarily  remain  without  strength,  and  by  con- 
sequence, be  lost.  But  this  Article  likewise  teaches  that 
means  are  ordained,  and  now  in  use,  for  our  recovery 
from  this  natural  and  moral  inability,  and  conse- 
quently, from  the  danger  of  eternal  loss.  But  what  are 
the  means  whereby  we  may  be  saved  ?    If  w  e  rightly 


DIVINE   GRACE — MAN  STRENGTHENED.  167 

understand  the  Scriptures,  and  this  Article,  the  means  of 
redemption  and  mora!  Strength  are,  Ike  frte  Grace  of  Cod, 
and  the  Mediation  of  Christ.  God's  grace  suggested, 
and  his  mercy  and  wisdcm  projected,  the  Mediatorial 
System.  Through  this,  man  may  be  restored  to  liberty 
of  will,  and  spiritual  enjoyment.  God  now  gives  his 
grace  freely  to  every  man,  through  the  Mediation  of 
Christ,  and  in  the  proper  use  of  this  grace,  he  may  be- 
come reconciled  to  God.  Hence  it  is,  that  the  salvation 
of  man  in  the  development  of  the  whole  plan  of  redemp- 
tion, and  in  the  primary  and  ultima  e  effects  and  achieve- 
ments of  this  plan,  is  by  the  free  gift  of  Go.l's  grace 
through  Christ  Jesus,  and  not  by  any  merit,  claim,  or 
good  works  upon  the  part  of  man  himself. 

2.  But  let  us  see  what  the  term  grace  properly  signi- 
fies. According  to  Worcester,  it  means,  "  The  favor  and 
love  of  God  towards  any  person — Divine  favor,  D i \  i ;  e 
influence."  This  definition  will  very  much  assist  in  the 
application  of  the  Scripture  language  to  the  doctrine  >..f 
this  Article.  The  question  now  is,  Has  God  imparted  the 
assistance  of  his  grace  and  Spirit  to  any,  or  all  of  the 
human  family  ?  To  this  question,  there  is  but  one  an- 
swer, Tit.  ii,  11,  "For  the  grace  of  God  that  bringeth 
salvation,  hath  appeared  to  all  men."  1  Cor.  xii,  7, 
"  But  the  manifestation  of  the  Spirit  is  given  to  every 
man  to  profit  withal."  These  two  passages  so  ob- 
viously make  up  a  full  answer  to  the  question,  that 
nothing  more  need  be  said.  If  God  has  given  his 
grace  to  all  men,  then  all  men  needed  it,  because  of  their 
natural  incompetency  to  choose  or  do  that  which  is  right. 
All  men  are  thereby  constituted  competent  to  choo  e  and 
do  the  v»  il |  of  God,  if  they  will  ;  and  therefore  God  has 
made  full  provision  in  the  dispensation  of  his  grace,  for 
the  salvation  of  all  men.    But  this  conclusion  is  not  a 


f8b 


PIVINE  GRACE 


: — MAN  STRENGTHENED. 


mere  deduction  from  a  studied  proposition,  It  is  the  re- 
vealed will  of  God,  "  Who  will  have  all  men  to 
be  saved,  and  ctme  to  the  knowledge  of  the  truth." 
1  Tim.  ii,  4.  In  order  to  this,  God  gives  to  every  man 
what  is  called  in  this  Article,  preventing  grace.  This 
word  is  not  known  in  modern  language,  in  the  sense  in 
which  it  is  used  :n  this  place.  It  comes  from  two  Latin 
words,  prce  and  venio.  Pros  means  before,  and  venio,  to 
come,  or  go  before.  Provenio  is  the  compound,  and 
means  to  come,  or  go  before.  To  go  before,  to  assist,  is 
the  sense  in  which  it  is  used  in  the  Bible,  and  in  this 
Article.  It  therefore  means  that  the  grace  of  God, 
through  Christ,  comes  before  the  sinner  has  power  to 
seek  it,  or  a  disposition  to  ask  for  it.  It  is  sent  into  the 
soul  to  quicken  it  into  a  life  of  free  moral  action,  and  to 
present  to  it  the  things  of  the  Spirit  of  life  in  Christ  Jesus. 
Thus  it  is  that  man  is  elevated  from  a  condition  of 
bondage  in  which  his  will  is  so  enfeebled,  that  he  cannot 
choose  that  which  is  good,  to  the  condition  of  a  free 
and  responsible  moral  agent,  competent  to  choose  the 
good,  and  refuse  the  evil.  At  whatever  period  of  life 
this  grace  is  given  to  man,  at  that  period  his  moral 
freedom  begins,  and  he  is  regarded  by  the  government  of 
God,  as  personally  responsible  for  all  his  transactions. 

3.  But  the  particular  office  of  this  free  gift  is,  not  only 
to  go  before,  to  quicken  the  soul  into  a  state  of  moral 
freedom,  but  to  enlighten  it,  to  convince  it  of  sin,  and  to 
strengthen  it  in  all  its  purposes  to  right  actions.  Before 
the  grace  of  God  is  communicated  to  the  heart,  the  de- 
praved sinner  has  no  disposition  nor  power,  to  do  a  single 
act  towards  his  own  salvation  ;  not  even  to  see,  or  feel 
his  need  of  redemption.  But  with  this  life-giving  power 
going  before,  he  has  gracious  ability  to  repent  of  s:n  ;  to 
believe  to  the  justification  of  his  soul  ;    and  to  "  work 


DIVINE   GRACE  MAX   STREX.  THENED. 


189 


out  his  salvation  with  fear  and  trembling/'  And  hence 
the  propriety  and  reason  of  the  duties  that  are  enjoined 
uj  on  men.  They  aie  commanded  to  "repent,"  to 
"believe,"  to  "pray,"  to  "  grow  in  grace,"  to  "  press 
forward  ;"  and  though  it  may  be  said  that  Christ  "  gives 
repentance,"  and  (hat  faith  is  of  the  "operation  of  God," 
yet  the  fact  is,  that  grace  is  given  to  the  unregener.ite, 
that  they  may  see  and  feel  the  need  of  repentance  and 
faiih,  but  the  acts  are  their  own  ;  God  neither  repents, 
believes,  or  prays  for  any  man.  Hence  the  evidence  that 
man  is  made  free,  and  strengthened  by  Divine  grace,  is 
the  fact  that  God  treats  him  as  a  free  moral  agent.  This, 
we  believe,  is  the  true  and  mo^t  satisfactory  interpretation 
of  gracious  ability  and  moral  freedom.  By  this,  we  may 
harmonize  the  whole  system  of  salvation  with  the  moral 
freedom  and  personal  responsibility  of  every  man  that 
comes  into  the  world  ;  as  well  as  with  the  justice  and 
mercy  of  God.  If  a  man  is  saved,  it  is  because  he  sub- 
mitted himself  to  tht>  will  and  mercy  of  God,  by  the  as- 
sistance of  Divine  grace ;  and  if  he  is  lost,  it  is  because 
he  resisted  the  gr  icious  influence  of  the  Holy  Spirit. 

4.  This  is  not  a  question  of  mere  theory,  but  of  fact. 
If  it  were  a  question  of  mere  theory  only,  error  would  but 
spoil  its  symmetry  ;  but  as  it  is  a  questu  n  of  fact,  error 
must  be  fatal  to  the  best  interests  of  ihe  soul  in  time,  and 
in  eternity.  It  being  a  question  of  fact,  it  is  eminently  a 
practical  question.  It  gives  all  the  glorv  to  God  for  his 
free  grace  ;  and  it  enables  man  to  say,  it  is  all  of  grace  ; 
"  it  is  the  gift  of  God.''  At  the  same  time  it  pre-supposes 
tha^  some  men  will  be  lost  ;  but  it  reconciles  this  with  the 
goodness  and  mercy  of  God,  by  these  facts,  involved  in  the 
free  moral  agency  of  man.  Johnv,  40,  "  Ye  will  not  come 
unto  me  that  ye  might  have  life."  Acts,  vii,  51,  "Ye  do 
dicat/8  resist  the  Holy  Ghost."    But  to  touch  the  Article 


190  DIVINE   GRACE  MAN  STRENGTHENED. 

finally,  and  more  directly,  "  The  grace  of  God  by  Christ," 
reverses  the  condition  of  man.  For  weakness  it  gives 
him  strength  ;  for  a  will  inclined  only  to  evil,  it  gives  him 
a  will  capable  of  good  ;  for  works  of  evil,  it  prompts 
him  to  "works  pleasant  and  acceptable  to  God  ;"  and  for 
hope  of  salvation  by  good  works,  it  inclines  him  to  look 
for  salvation  by  "faith  and  calling  upon  God."  Eph.  ii, 
8,  'By  (/race  ye  are  saved,  through  faith;  and  that  not 
of  yourselves  ;  it  is  the  gift  of  God."  Hence  it  is,  that 
God  has  emancipated  the  enslaved  human  will  from  the 
bondage  of  the  fall;  and  has  given  it  the  strength  and 
self  determining  power,  in  its  freed  condition,  to  choo-e  the 
good,  and  refuse  the  evil,  that  it  may  magnify  the  riches 
of  the  grace  of  God  in  Christ  Jesus. 

5.  It  will  now  appear  that  the  semi-Pelagian  error, 
"  that  man,  before  he  received  grace,  was  capable  of  faith 
and  holy  desires,"  and  against  which  this  Article  is 
mainly  directed,  has  no  foundation  whatever,  in  the  word 
of  God.  And  it  appears  very  clearly  that  the  whole 
system  of  salvation,  from  first  to  last,  is  based  upon  the 
threat  atonement  of  Chiist ;  and  that  this,  as  a  remedial 
plan,  is  the  free  gift  of  God.  But  it  likewise  is  very 
evident,  that,  while  God  has  so  strengthened  and  fortified 
(he  soul,  as  to  make  it  free  in  choosing  or  refusing  eter- 
nal life,  he  has  impressed  upon  it  the  power  of  assuming 
the  most  fearful  responsibility.  To  such  an  extent,  indeed, 
that  it  may  be  said,  man  has  his  eternal  salvation  and  his 
eternal  ruin  in  his  own  hand. 

"  0  !  to  gr?ce  liow  great  a  debtor, 
Daily  I'm  constrained  to  be; 

Let  thy  goodness,  like  a  fetter, 
Bind  my  wandering  heart  to  thee 

Prone  to  wander,  Lord,  I  feel  it — 
Prone  to  leave  the  God  I  love  ; 

Here's  my  heart,  0  take  and  seal  it ; 
Seal  it  for  thy  courts  above.'' 


ARTICLE  IX. 


OF  THE  JUSTIFICATION  OF  MAX. 

"  We  arc  accounted  righteous  before  God,  only  for  the  merit  of 
our  Lord  and  Saviour  Jesus  Christ  by  faith,  and  not  for  our  own 
works  or  deservings  ; — Wherefore,  that  we  ;  re  justified  by  faith 
ouly,  is  a  most  wholesome  doctrine,  an  i  very  fuil  of  coiuIoil." 

SECTION  FIRST. 
Mm  Just  tied  for  Christ's  Sake,  and  not  fi/r  Good  Worls. 
t.  "  We  are  accounted  righteous  before  God,  only  for 
the  merit  of  our  Lord  Jesus  Christ  by  faith,  and  not  for 
our  own  works." 

This  Article  contrasts  the  merit  of  Christ  with  the 
merit  of  good  works  ;  and  teaches  that  no  man  can  be 
accounted  righteous  for  his  good  works,  but  only  for  the 
merit  of  Christ.  The  main  object  of  this  comparison  of 
good  works  with  the  merit  of  Christ,  is  to  give  to  each 
its  appropriate  place,  and  to  enforce  the  Bible  doctrine  of 
Christ's  merit  as  the  only  ground  of  man's  salvation,  in 
opposition  to  the  Romish  doctrine  of  salvation  by  good 
Works.  This  Article  is  based  upon  the  Scipture  fact, 
that  the  atonement  of  Christ  is  the  only  reason  why  God 
can  "  be  just  and  the  justifier  of  him  that  believeth  in 
Jesus."  Rom.  hi,  26.  This  is  the  free  gift  of  God's 
grace,  and  no  man  can  be  justified  but  "  by  his  grace 
through  the  redemption  that  is  in  Christ  Jesus,"  verse  24. 
It  clearly  follows,  then,  that  justification  is,  Eph.  ii,  9, 
'•  Not  of  works,  lest  any  man  should  boast." 

But  if  it  is  true  that  man  has  sinned,  and  thereby  for- 
feited all  right  to  the  good  pleasure  of  God  ;  and  it'  it  is 

lai 


102  MAN  JUSTIFIED  FOR  CHRIST  *S  SAKE. 


true  that  the  e  is  rederap'ion  for  him  only  through  the 
merits  of  Christ,  how  is  he  to  avail  himself  of  the  b°ue 
fits  of  that  redemption  ?  Certainly  not  by  good  works, 
for  then  it  could  not  be  by  grace.  Rom.  iii,  ^3,  "  There- 
fore we  conclude  that  a  man  is  justified  by  faith,  withou 
the  deeds  of  the  law." 

2.  But  upon  what  ground  is  it  possible  for  a  man  to  be 
justified,  even  by  faith  ?  The  Article  answers  this  impor- 
tant question  in  these  words,  "  only  for  the  merit  of  our 
Lord  Jesus  Christ."  If  this  be  the  fact,  what  are  we 
to  understand  by  the  merit  of  Christ  ?  It  denotes  the 
value  of  all  that  Christ  suffered  for  the  salvation  of  man- 
kind. 1  Pel.  iii,  18,  "  For  Christ  also  hath  once  suffered 
for  sins,  the  just  for  the  unjust ;  that  he  might  bring  us  to 
God."  Gal.  iii,  13,  "  Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us."  These 
passages  bring  before  us,  not  only  the  fact  of  the  suffer- 
ing and  sacrifice  of  Christ,  but  also  the  object  of  the  sac- 
rifice. The  object,  as  it  is  expressed  in  the  Scriptures, 
was  to  transfer  the  curse  of  the  law  from  the  guilty  to  the 
innocent,  or  from  sinners  to  himself.  Hence  he  is  called 
our  Ransom.  He  bought  us  off  from  "the  curse  of  the 
law,  by  laying  down  his  own  life  for  ours,  and  thereby 
secured  our  redemption. 

"  Lamt)  of  Gud,  for  sinners  wounded  I 

Sacrifice  to  cancel  guilt  ! 
Thou  the  word,  the  Lord's  Anointed 

Son  of  man,  and  Son  of  God." 

Now,  if  Christ  has  satisfied  the  claims  of  the  law  against 
us,  so  that  we  may  be  justified  by  the  merit  of  his  suffer- 
ing, then  he  has  redeemed  us  from  the  law  itself,  as  a 
rule  of  justification.  Hence  it  is,  that  a  man  cannot  be 
justified  by  obedience  to  the  claims  of  the  law,  for  these 
claims  have  been  already  met  in  the  obedience  of  Christ. 


man  JUSTIFIED  for  Christ's  sake.  193 
It  therefore  follows,  that  men  are  justified,  not  by  the 
deeds  of  the  law,  but  by  faith.  And  this  privilege  is 
granted  to  all  men,  for  it  is  just  as  reasonable  to  suppose 
that  the  one  act  of  obedience  by  Christ,  procured  for  all 
mankind  ihe  blessings  of  God's  grace,  as  to  suppose  that 
the  one  act  of  disobedience  committed  by  Adam,  should 
have  brought  the  curse  of  the  law  upon  all  his  posterity. 
The  one  ottering  of  Christ  has  so  fully  satisfied  the  claims 
of  the  law,  that  man  is  brought  upon  the  higher  ground 
of  faith  ;  and  in  place  of  looking  to  the  law  of  works  for 
the  justification  of  his  soul,  he  may  believe  in  the  Lord 
Jesus  Christ,  and  he  shall  be  saved.  This  is  the  ground 
of  justification  ordained  by  God  himself.  Every  work 
tl  erefore,  that  man  can  perform,  and  every  sacrifice  that 
be  can  make,  is  without  merit.  If  man  is  righteous 
before  God,  it  is  "only  for  the  merit  of  our  Lord  Jesus 
Christ,  by  faith." 

3.  This  view  of  the  subject,  grounded,  as  it  is,  upon 
the  testimony  of  God's  woid,  makes  it  impossible  for  a 
man  to  be  justified  by  his  own  "  works  or  deservings." 
His  nature  is  so  depraved,  that  he  cannot  even  will  to  do 
an  act  that  is  good  ;  and  suiely  it  cannot  be  supposed, 
that  a  righteous  God  will  reward  an  evil  work  with  justi- 
fication from  sin.  But  man  cannot  be  justified  by  works, 
for  the  reason  that  God  has  ordained  that  sinners  shall 
be  "  saved  by  grace  through  faith."  Any  attempt,  there- 
fore, to  merit  justification  by  works,  must  discredit  God's 
own  plan  of  salvation,  and  thereby  increase  the  condem- 
n  rion  of  unbelief.  But  this  is  not  all,  for  if  a  man  con- 
fides in  the  merit  of  his  good  works,  he  never  can  be 
saved  ;  for  his  works  not  only  make  void  the  grace  of 
God,  but  also  render  the  death  of  Christ  useless,  and  of 
no  effect.     Gal.  ii,  21,  "  For  if  righteousness  come  by  the 

law,  then  Christ  is  dead  in  vain." 
» 


194  MAN  JUSUFIED   FOR  CHRISl's  SAKE. 


But  finally,  justification  by  works  is  in  direct  contradic- 
tion to  the  uniform  testimony  of  the  Scriptures,  St.  Paul 
fully  discusses  the  subject  in  his  Epistles  to  the  Romans, 
and  the  Galatians.  In  both  of  these  Epistles,  he  es- 
pecially declares,  that  "  by  the  deeds  of  the  law  there 
shall  be  no  flesh  justified  in  the  sight  of  God,"  Rom.  iii. 
20,  Gal.  ii,  16.  To  this  doctrine  of  our  Article,  sustained 
as  it  is  by  the  Scriptures,  we  have  the  testimony  of  anti- 
quity. St.  Clement  says,  "We  are  not  justified  by  our- 
selves, neither  by  our  own  wisdom,  or  knoioledge,  or  piety, 
or  works  that  we  have  done  in  the  holiness  of  our  hearts  ;  but 
by  th&tfai/h  by  which  God  Almighty  has  justified  all  men 
from  the  beginning."  Ep.  ad  Cor.c.  32.  And  the  testi- 
mony of  Polycarp  is  the  same.  He  says,  "  Ye  are  saved 
by  grace,  not  hy  icorks,  but  by  the  will  of  God  through 
Jesus  Christ." 

4.  This  Article  assumes  the  Scripture  doctrine,  that 
men  were  counted  righteous  in  all  ages  of  the  world, 
only  for  the  merit  of  Christ  by  faith.  It  lays  hold  of 
the  fact  that  such  is  the  efficacy  of  the  atonement  of 
Christ  and  his  merits,  that  although  he  offered  him«elf  a 
sacrifice  for  sin  but  once,  yet  the  influence  of  this  one  of- 
fering for  the  sins  of  the  whole  world,  in  procuring  par- 
don for  the  penitent,  has  reached  back  to  the  fall  of  man, 
and  will  reach  forward  to  the  end  of  time.  The  merits  of 
Christ  was  the  ground  of  all  the  righteousness  of  the  Pa- 
triarchal and  Mosaic  believers.  And  although  these  were 
periods  of  works  and  subordinate  typical  sacrifices,  yet 
the  justification  of  sinners  was,  even  then,  not  by  works, 
but  by  faith  in  Christ.  Hence  St.  Paul  refers  to  the  cast 
of  Abraham  and  others,  as  illustrations  of  this  fact 
There  is  no  record  of  the  merit  of  good  works  in  any  of 
these  cases,  not  even  in  the  case  of  Abraham. 

He,  it  is  true,  was  circumcised,  but  this  was  not  the 


MAN  JCSTIFIED   FOR   CHRIST'S  SAKE. 


I9S 


moans  of  his  justification.  Rom.  iv,  11,  It  was  only  the 
"  Seal  of  the  righteousness  of  the  fuith  which  he  had, yet 
being  uncircumcised ;  that  he  might  be  the  father  of  all 
them  that  believe,  though  they  be  not  circumcised,  that 
Bghteousness  might  be  imputed  to  them  also." 

This  whole  doctrine,  as  it  is  implied  and  taught  in  this 
Article,  represents  the  justification  of  sinners,  "  through 
Ihe  redemption  that  is  in  Christ  Jesus,"  by  faith,  as  the 
five  gift  of  God's  grace.  He  provided  the  plan  of  our 
salvation  ;  and  he  provided  the  sacrifice  and  merit  of 
Christ  for  us,  to  be  appropriated  to  our  hearts  by  (aith, 
and  not  by  works.  And  even  the  faith  by  which  we 
may  make  this  appropriation  of  Christ's  sacrifice  to  our- 
selves, is,  in  a  certain  sense,  the  free  gift  of  God's  grace. 
The  power  to  believe  is  from  God,  but  the  act  of  believ- 
ing, which  is  the  appropriate  result  of  this  power,  is  our 
own.  Hence  we  have  the  testimony  of  St.  Paul,  in  Eph. 
ii,  8,  9.  "  For  by  grace  ye  are  saved,  through  faith  ;  and 
that  not  of  yourselves  ;  it  is  the  gift  of  God.  >«'ot  of 
works,  lest  any  man  should  boast." 

"  Grace  first  contrived  the  way 

To  save  rebellious  man  ; 
And  all  the  steps  that  grace  display 

Which  drew  the  wondrous  pla:;." 

So  clearly  is  the  merit  of  Christ  the  ground  of  pardon 
and  salvation,  that  "our  own  works  or  deservings  "are  as 
nothing.  And  so  clearly  does  this  doctrine  condemn  the 
doctrine  of  merit  in  good  work's,  that  Romanism,  in  this, 
as  in  many  other  of  her  doctrines,  is  proved  to  be  anti- 
Scriptural,  and  of  danger  >us  tendency — one  of  "  the  doc- 
trines of  devils." 

But  finally,  this  doctrine  of  salvation  by  faith  in  Christ, 
is  most  happily  expressed  in  the  post  communion  sennre  if 
our  Church  ;  "  Most  humbly  beseeching  thee  to  grant 


I9fi  MAN  JUSTIFIED  BT  FAITH  ALONE. 

that,  by  th?  merits  and  death  of  thy  Son  Jesus  Christ, 
through  faith  in  his  blood,  we  and  thy  whole  church  may 
obtain  remission  of  our  sins,  and  all  other  benefits  of  his 
passion." 

Thee  we  own  a  perfect  Saviour 
Only  source  of  all  that's  good, 
Ev'ry  grace  and  ev'ry  favor 

Comes  to  us  through  Jesus'  blood 

SECTION  SECOND. 
Man  Justified  by  Faith  alrme. 
1 .  The  language  of  the  Article  on  this  doctrine  is  this  : 
"  Wherefore,  that  we  are  justified  by  faith  only,  is  a  most 
wholesome  doctrine,  and  very  full  of  comfort."  Two 
things  are  here  stated — the  condition,  or  term  of  justifica- 
tion, which  is  faith  ;  and  the  moral  influence  of  the  doc- 
trine, it  is  "very  full  of  comfort." 

Faith  alone  is  the  term  .of  man's  justification  before 
God.  But  there  are  two  kinds  of  faith  spoken  of  in  the 
Scriptures — dead  faith  and  living  faith.  The  first  is  an 
intellectual  assent  to  the  truth  of  Christianity,  without 
any  change  of  heart,  or  reformation  of  life,  and  is  allowed 
to  be  possessed  by  wicked  men  professing  Christianity, 
and  by  devils.  The  second  is  called  living  faith,  and  con- 
sists first,  in  intellectual  assent  to  the  truth,  and  second, 
in  "  the  entire  trust  and  reliance  of  an  awakened  and  peni- 
tent sinner  in  the  atonement  of  Christ  alone  as  the  meri- 
torious ground  of  pardon."  The  former  may  exist  without 
the  latter,  but  the  latter  cannot  exist  without  the  former. 

To  state  the  doctrine  of  salvation  by  grace  through 
faith  more  clearly,  we  may  remark,  that  the  merit  of 
Christ  in  the  atonement  is  the  only  ground  of  pardon,  and 
faith  is  the  ordained  condition,  or  term  of  pardon.  The 


MAN  JUSTIFIED  BV   FAITH  ALONE. 


\97 


merit  is  in  the  atonement  of  Christ  as  the  free  gift  of  God's 
grace,  and  not  in  faith  as  ilie  condition  of  pardon.  Faith 
is  but  the  qualifying  condition  to  which  the  promises  of 
God  unite  the  pardon  of  sin,  so  that  without  faith,  in  its 
highest  sense,  there  can  be  no  justification.  Still,  L  re- 
mark again,  the  merit  or  value  does  not  lie  in  the  faith 
that  justifies,  but  in  the  atonement  of  Christ;  and  hence 
it  is,  that  if  Christ  had  not  merited  the  favor  of  God,  no 
promise  of  pardon  would  have  bten  extended  to  any  i.  an, 
upon  any  condition  ;  and  if  God  had  not  promised  pardon, 
justification  could  never  have  followed,  upon  any  condi- 
tion. It  follows,  therefore,  that  the  connection  of  faith 
and  justification  is  of  God's  institution.  In  ordaining 
faith  as  a  term  of  justification,  God  has  bound  himself  to 
give  the  benefits  of  the  atonement  of  Christ  to  every  peni- 
tent upon  the  right  performance  of  the  condition. 

2.  If  the  soul  is  justified  by  faith  alone,  as  the  only  con- 
dition of  pardon,  then  it  is  clerr  that  men  cannot  be  justi- 
fied by  works,  and  consequently  cannot  claim  the  remission 
of  sin  by  anything  good  that  they  may  attempt  to  perform. 
Gal.  ii,  16,  "Knowing  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ."  And 
as  if  to  enforce  more  fully  the  doctrine  of  justification  by 
faith,  in  opposition  to  the  supposed  value  of  good  \\o:ks. 
the  Apostle  says:  "By  the  works  of  the  law  shall  no 
flesh  be  justified." 

It  follows,  with  equal  clearness,  that  sinners  are  not 
justified  by  the  imputation,  or  transfer  of  a  righteousness 
that  is  not  of  faith.  If  they  are,  then  there  must  either 
be  more  than  one  way  of  justification,  or  else  justification 
by  faith  alone,  as  it  is  {aught  in  the  New  Testament,  is  a 
senseless  doctrine.  But  that  the  penitent  sinner,  who 
rightly  believes,  is  justified  by  faith  alone,  is  the  uniform 
teaching  of  the  Scriptures.    Hence  the  theory  of  the  im- 


108  MAN  JU  TIFIED  BT  FAITH  ALONE. 

putation  of  Christ's  personal  moral  obedience  to  believers, 
involves  not  only  a  perversion  of  the  Scripture  method  of 
justification,  but  is  fatal  in  its  consequences.  It  leads  the 
penitent  soul  away  from  that  thorough  and  deep  contri- 
tion, and  full  exercise  of  faith  that  must  necessarily  exist 
as  the  condition  of  pardon.  It  moreover  beclouds  the 
mind  with  doubt,  and  forbids  that  clearness  of  Christian 
experience  that  is  so  uniformly  encouraged  as  the  privi- 
lege of  every  believer. 

Justification  by  faith  alone  is  so  clearly  the  doctrine  of 
the  Bible,  that  its  nature  and  importance  can  scarcely  be 
misunderstood ;  yet  it  is  greatly  mystified  by  writers  who 
profess  to  fear  that  it  endangers  what  are  known  as  the 
doctrines  of  grace.  But  so  far  is  this  doctrine  from  pre- 
judicing the  free  grace  of  God,  that  it  makes  man's  justi- 
fication by  faith  alone,  proof  that  remission  of  sin  is  the 
e'vect  of  free  grace,  and  not  of  faith.  "  Therefore  it  is  by 
faith,  that  it  might  be  through  grace."  Hence  it  is,  that 
boasting  of  our  faith  is  cut  off  by  the  consideration  that 
salvation  is  by  grace  through  faith,  and  that  even  the 
faith  itself  by  which  we  are  justified,  i«  the  gift  of  God. 

3.  By  affirming  that  faith  is  the  term,  or  condition  of 
justification,  I  mean,  first,  that  there  is  no  justification 
without  it.  "  lie  that  believeth  not,  is  condemned  al- 
ready ;*'  and  so  long  as  he  believeth  not,  that  condemna- 
tion cannot  be  removed,  but  the  "wrath  of  God  abideth 
on  him."  As  there  is  no  other  merit  whereby  a  con- 
demned sinner  can  be  saved  from  the  guilt  of  sin,  but  the 
merit  of  Jesus;  so  there  is  no  other  way  of  gaining  the 
saving  efficacy  of  his  merits,  but  by  "  faith  in  his  name." 
Hence  we  have,  Arts  xvi,  31,  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved."  Faith,  therefore, 
is  the  necessary  and  only  condition  of  justification. 

The  second  point  carefully  to  be  observed  is  this :  "  The 


MAN  JUSTIFIED   BT  FAITH  ALONE. 


very  moment  God  giveth  faith  (for  faith  is  the  gift  of  God) 
to  the  ungodly  that  worketh  not,  that  faith  is  counted  to 
him  for  righteousness."  -  Wesley.  Now,  if  faith  is  taken 
for  righteousness,  then  is  the  soul  justified  by  faith,  and 
God  accepts  of  faith  in  the  merits  of  Christ,  as  the  righ- 
teousness of  him  that  believes.  Rom.  iv,  3,  "Abraham 
believed  God,  and  it  was  imputed  unto  him  for  righteous- 
ness." Verse  5,  "  To  him  that  worketh  not,  but  bclieveth 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted  to 
him  for  righteousness."  Now,  it  is  plainly  said  in  the 
above  and  other  passages,  that  where  righteousness  is 
imputed  to  a  believer,  he  is  considered  the  actual  doer  of 
a  righteous  act.  A  man  cannot  have  actual  sin  imputed 
to  him  when  he  never  committed  sin,  and  so  a  man  cannot 
have  the  righteousness  of  faith  imputed  to  him  when  \c 
has  not  believed  with  a  heart  unto  righteousness.  Abra- 
ham believed  God,  and  his  faith  was  counted  to  him  for 
righteousness.  This  reconciles  the  claims  of  the  gospel 
with  the  exercise  of  faith,  as  the  only  condition  upon 
which  the  merits  of  Christ  are  made  available  to  the  peni- 
tent sinner.  It  is  clear,  then,  that  the  atonement  of  Christ 
is  accepted  in  the  place  of  the  personal  punishment  of  the 
sinner,  on  condition  of  his  faith.  When  faith  in  Christ  is 
exercised,  then  God  for  Christ's  sake  takes  away  sin  by 
pardoning  the  offender,  and  restoring  him  to  his  favor. 
In  this  sense,  faith  cannot  be  called  a  work,  nor  can  it  be 
r-aid  to  have  merit,  for  no  merit  can  be  allowed  to  faith. 
Merit  is  only  allowed  to  Christ,  and  justifying  faith  is  the 
exclusive  reliance  or  trusting  in  the  merits  of  Christ  for 
salvation.  Therefore  it  is,  that  by  the  very  nature  of  faith 
as  the  gift  of  God,  it  shuts  out  all  assumption  of  merit  to 
the  penitent  believer,  and  gives  all  the  glory  of  our  salva- 
tion to  the  grace  of  God.  To  believe,  is  to  do  that  which 
God  requires  of  us — that  v  hich  must  be  done  in  order  to 


200 


MAN  JUSTIFIED   DY  FAITH  ALONE. 


justification  ;  and  as  faith  is  the  gift  of  God,  it  may  truly 
be  said,  that  sinners  are  saved  "by  grace  through  faith, 
and  that  not  of  themselves." 

4.  Justification  is  synonomous  with  pardon,  as  is  evi 
dent  from  the  many  instances  in  which  both  terms  art 
used  to  express  the  same  thing.  But  while  this  is  true, 
both  the  terms  differ  from  the  meaning  of  the  term  re- 
generation in  several  particulars.  Justification  is  a  change 
of  relation  to  the  government  of  God,  and  regeneration  is 
n  change  of  character.  In  the  one  case,  sin  is  pardoned  ; 
and  in  the  other,  the  moral  nature  is  washed  by  the  re- 
newing of  the  Holy  Ghost.  One  is  a  work  done  for  tha 
the  believing  penitent ;  the  other  is  a  work  wrought  in  him. 
One  is  a  restoration  to  the  favor  of  God ;  the  other  is  a 
restoration  of  the  image  of  God.  With  this  Scriptural 
distinction  before  the  mind,  we  will  readily  see  that  justi- 
fication must  precede  regeneration,  both  in  the  order  of 
time  and  in  the  order  of  nature.  Justification  is  not  re- 
generation, but  it  must  necessarily  go  before  ;  so  that  the 
offender  may  sustain  that  relation  to  the  moral  govern- 
ment, in  which,  only,  it  is  possible  for  the  inward  regene- 
rating work  of  the  Holy  Spirit  to  take  place. 

This  fact  very  naturally  leads  us  to  remark  upon  the 
moral  influence  of  this  doctrine,  "  It  is  very  full  of 
comfort," 

First.  It  will  not  be  forgotten  that  justification  is  a 
change  of  relation  to  the  moral  government  of  God. 
Guilt  and  condemnation  are  the  prominent  facts  in  the 
moral  nature  of  every  unrenewed  man.  Being  wicked 
and  rebellious,  he  has  no  peace — he  is  condemned  because 
of  unbelief.  But  as  soon  as  faith  takes  hold  of  the  merit 
of  Christ,  as  the  only  ground  of  recovery  from  the  con- 
demnation of  the  law,  then  there  is  peace.  Rom.  v,  1, 
"Being  justified  by  faith,  we  have  peace  with  God, 


MAX  JUSTIFIED   B*   FAITH   ALONE.  201 

through  our  Lord  Jesus  Christ."  This  is  not  only  a 
doctrine  of  the  Bible,  but  a  fact  in  the  experience  of  every 
Christian.  When  the  soul  is  justified  and  regenerated,  it 
is  sud  to  be  "in  Christ,"  as  the  branch  is  in  the  vine. 
Then  it  follows,  as  the  earliest  development  of  the  be- 
liever's experience  and  conscious  reconciliation  to  God, 
that  "there  is  no  condemnation."  And  here  is  the  rea- 
son— Rom.  viii,  2,  "  For  the  law  of  the  spirit  of  life  in 
Christ  Jesus  hath  made  me  free  from  the  law  of  sin  and 
death.'.'  Now,  if  it  is  as  true  in  the  philosophy  of  spiritual 
consciousness,  as  it  is  in  the  Scripture  statement  of  the 
effect  of  justification,  then  it  follows  as  a  consequent  fact, 
that  if  the  soul  is  conscious  of  its  state  of  condemnation, 
being  unpardoned,  it  is  conscious  of  a  state  of  peace  in  its 
justified  state.  2  Cor.  v,  17,  "  If  any  man  be  i  .  Christ, 
he  is  a  new  creature."  The  old  man  is  put  off,  with  all 
his  sins  and  consequent  condemnation,  and  the  new  man 
is  put  on.  In  this  new  man  there  is,  first,  a  full  and  clear 
consciousness  of  peace  with  God,  with  an  inward  spirit 
that  "rejoices  in  hope  of  the  glory  of  God."  Second, 
Jicm.  v,  3-5,  "And  not  only  so,  but  we  glory  in  tribula- 
tions also,  knowing  that  tribulation  worketh  patience  ;  and 
patience,  experience  ;  and  experience,  hope  ;  and  hope 
maketh  not  ashamed  ;  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Ho'y  Ghost,  which  is  given 
unto  us."  All  this  joy,  hope  and  consolation,  is  conse- 
quent upon  having  access  to  the  pardoning  grace  of  God 
by  faith.  This  whole  passage  is  peculiarly  expressive  of 
inward  conscious  comfort,  and  outward  Christian  deport- 
ment and  submission  to  the  will  of  God. 

Second.  But  added  to  all  this,  and  as  a  means  of  the 
fuller  development  of  conscious  justification,  there  is  a 
higher  testimony  of  the  new  life  in  the  soul.  This  testi- 
mony is  not  only  circumstantial  and  confirmatory  of  the 


202 


MAN  .lUSTTFrED  BY  FAITH  ALONE. 


inner  witness  of  the  soul  itself,  but  is  direct.  Rom.  viii, 
16,  "The  Spirit  itself  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God."  Here  we  have  the  higher 
evidence,  that  not  only  our  own  renewed  feelings  prove 
that  we  are  at  peace  with  God,  but  the  Hoi}'  Spirit  him- 
self conveys  to  our  souls  the  assurance  of  this  delightful 
fact.  Here  we  have,  first,  the  testimony  of  our  own 
spirits  ;  and,  second,  the  testimony  of  the  Holy  Spirit. 
Gal.  iv,  6,  "  God  hath  sent  forth  the  Spirit  of  his  Son 
into  our  hearts,  crying,  Abba,  Father."  It  is  clear,  then, 
that  the  doctrine  of  justification  by  faith  (done,  "  is  a  most 
wholesome  doctrine,  and  very  full  of  comfort."  It  is  a 
wholesome  doctrine,  because  it  leaves  out  of  \ts  scope  all 
doubtful  experience,  as  the  result  of  "  little  faith,"  and 
because  it  fully  contemplates  the  highest  possible  evidence 
of  pardon,  and  the  greatest  possible  enjoyment  of  peace, 
hope  and  love.  Hence  it  is,  that  the  justified  believer  is 
not  left  to  infer  his  state  of  peace  with  God,  from  what  he 
may  have  done,  or  from  what  he  may  suppose  to  be  cer- 
tain fruits  of  the  Spirit,  as  "  meekness,  gentleness,  cha- 
rity." The  evidence  of  the  Christian  state  is  directly 
proved  as  the  work  of  the  Holy  Spirit.  "How  this  is 
done,  we  cannot  fully  understand,  any  more  than  we  can 
understand  the  mcde  in  which  he  produces  any  other 
effect  in  the  mind."  The  fact  itself  is  clearly  asserted  in 
the  Bible,  and  this  is  enough. 

Third.  All  these  facts  are  predicable  of  the  doctrine 
of  justification  by  faith  alone.  They  are  recognized  as 
springing  up  in  the  believer's  heart  by  a  reformation  in  his 
own  spirit,  and  a  renewing  of  his  soul  by  the  regenerating 
influences  and  testimony  of  the  Holy  Spirit,  and  not  by  the 
transfer  of  the  righteousness  of  another.  He  knows  that 
he  has  "  believed  on  the  son  of  God,"  and  he  knotvs  for 
himself  that  he  "  has  the  witness  in  himself."    He  has 


MAN  JUSTIFIED   BY  FAITH   ALONE.  203 

the  "testimony  that  he  pleases  God,"  that  is,  that  his 
own  former  corrupt  moral  nature  is  so  changed  into  the 
likeness  of  God,  that  he  is  pleased  with  him  in  his  own 
distinct  and  renewed  character.  And  this  is  the  ground 
of  liis  consolation  ;  this  gives  him  peace  ;  this  gives  him 
joy  ;  and  this  gives  him  a  well  founded  hope  of  eternal 
life. 

Fourth.  The  doctrine  of  justification  by  faith  alone,  re- 
conciles the  Bible  with  itself.  The  uniform  injunction  is, 
Acts  xvi,  31,  "  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  Mark  xvi,  16,  "  He  that  believeth  not, 
shall  be  damned."  In  these  two  passages,  we  have  a 
clear  view  of  the  results  of  belief  and  unbelief.  It  is 
therefore  as  clear  as  language  can  make  it,  ihat  faith,  and 
not  works,  is  the  term,  or  condition  of  justification,  but  not 
the  (/round  of  this  state.  •  This  is  the  merit  of  Christ. 
This  doctrine  reconciles  the  ultimate  action  of  the  govern- 
ment of  God,  with  his  favor  to  all  men,  and  with  man's 
moral  free  agency.  The  ability  to  believe  is  given  to  men 
through  Christ,  and  the  use  or  abuse  of  this  ability  se- 
cures a  corresponding  moral  character,  good  or  bad. 
Hence  it  is,  that  belief  or  unbelief  will  form  the  test  of 
moral  character  in  the  final  judgment  of  the  world.  It  is, 
therefore,  the  duty  of  every  man  to  believe  that  he  may 
be  justified  here,  and  be  a  partaker  of  the  life  that  never 
ends,  in  heaven.  "  Being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ." 

*'  This  is  the  faith  we  humbly  seek, 
'I  lie  faith  in  thy  all-cleansing  blood  ; 

That  faith  w  hich  doth  for  sinners  speak, 
O  let  it  speak  us  up  to  God  I" 


ARTICLE  X. 

OF  GOOD  WORKS. 

*'  Although  good  works,  which  are  ihe  fruits  of  f,  ith,  and  follcw 
after  justification,  cannot  put  away  our  sins,  and  endure  the  se- 
verity of  (iod's  judgment  ;  yet  are  they  pleasing  and  acceptable 
to  God  in  Christ,  and  spring  out  of  a  true  and  lively  faith,  inso- 
much that  by  them  a  lively  faith  may  be  as  evidently  known  as  a 
a  tree  is  discerned  by  its  fruit" 

1.  This  Article  was  drawn  up  in  opposition  to  two  fatal 
errors — that  of  Romanists,  who  hold  that  good  work?  are 
meritorious  ;  and  that  of  Antinomians  and  others,  who 
hold  that  faith  alone,  without  any  good  works,  is  sufficient 
for  all  the  purposes  of  an  effective  religious  life.  The 
propositions  contained  in  this  Article  are  these  :  Good 
works  "  cannot  put  away  sin,  or  endure  the  severity  of 
God's  judgment;"  "yet  are  they  acceptable  to  God  in 
Christ."  They  are  acceptable  because  of  the  merit  of 
Christ,  and  not  because  of  any  merit  in  themselves.  They 
"  spring  out  of  a  true  and  lively  faith."  They  "cannot 
put  away  sins,"  because  they  cannot  atone  for  them.  The 
atonement  of  Christ  is  the  alone  medium  of  pardon.  Acts 
iv,  12,  "  Neither  is  there  salvation  in  any  other  ;  for  there 
is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved." 

Good  works  cannot  endure  the  severity  of  God's 
judgments,  because  they  are  not  perfect.  They  are 
pleasing  to  God,  because  he  has  commanded  them  to 
be  done;  and  because  "by  them  a  lively  faith  may  be 
as  evidently  known  as  a  tree  is  discerned  by  its  fruit." 
Hence  all  Christians  are  exhorted  to  good  works.  Mall, 

•J01 


GOOD  WORKS. 


205 


v,  16,  "Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven."  Now,  it  is  evident  that  if  good 
works  glorify  God,  "  they  are  pleasing  and  acceptable  to 
him."  It  is  for  this  very  purpose  that  men  are  justified. 
Epl..  ii,  10,  "For  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works."  As  has  been  said,  good 
works  are  signs  of  inward  faith,  and  to  keep  this  in  an 
active  state,  and  to  exert  a  good  influence  upon  each  other, 
is  the  duty  of  every  Christian.  Tit.  hi,  8,  "These  things 
I  will  that  thou  affirm  constantly,  that  they  which  have 
believed  in  God,  might  be  careful  to  maintain  good  works. 
These  things  are  good  and  profitable  unto  men."  These 
two  passages  show  the  reason  why  good  works  are  plea- 
sing to  God.  Those  who  engage  in  them  have  been 
"  created  in  Christ  Jesus  unto  good  works;"  they  "  have 
believed  in  God."  This  new  creation,  consequent  upon 
belief  in  God,  admits  them  into  the  Christian  covenant, 
and  hence  their  persons  and  their  services  are  "accepted 
to  God  in  Christ." 

2.  This  doctrine  is  well  expressed  in  the  Westminster 
Confession  of  Faith,  Cl/ap.  xvi,  Ser.  2,  "  These  good 
works,  done  in  obedience  to  God's  commands,  are  the 
fruits  and  evidences  of  a  true  and  living  faith,  and  by  them 
believers  manifest  their  thankfulness,  strengthen  their  assu- 
rance, edify  their  brethren,  adorn  the  profession  of  the 
gospel,  stop  the  mouths  of  the  adversaries,  and  glorify 
God,  whose  workmanship  they  are,  created  in  Christ 
Jesm  thereunto;  that,  having  their  fruit  unto  holiness, 
they  may  have  the  end  eternal  life."  To  understand 
this  aright,  we  must  ascertain  wh.it  it  is  that  constitutes 
the  quality  of  a  good  action,  and  determines  its  real  cha- 
racter. It  is  certainly  the  new  creation  of  the  soul  in 
Christ  Jesus  un'o  good  works.    This  directs  and  sanctifies 


B06 


GOOD  WORKS. 


the  motives,  and  tliese  give  qualify  and  character  to  the 
actions.  Two  acts  may  be  done  by  different  persons,  and 
may  be  the  same,  so  far  as  the  outward  action  itself  is 
concerned,  yet  one  may  be  good  and  the  other  bad.  The 
case  of  the  Publican  and  the  Pharisee  will  illustrate  thi; 
thought.  Both  performed  the  same  act — they  prayed — 
but  their  acts  were  very  different  in  character.  Tin 
motive  of  the  Publican  was  good,  therefore  his  act  was 
good;  but  the  motive  of  the  Pharisee  was  evil,  therefore 
his  act  was  evil.  The  quality  of  an  action  that  is  good,  is 
produced  by  the  motive  to  glorify  God.  If  the  actuating 
motive  is  changed,  as  it  always  is  in  regeneration,  then 
the  same  act  that  once  had  no  good  quality  in  it,  is  now  a 
good  work,  because  it  is  done  with  a  good  motive.  It 
"  springs  out  of  a  true  and  lively  faith,"  and  this  faith  is 
established  in  the  heart  by  the  Holy  Ghost.  This  is  very 
clearly  expressed  by  the  Thirteenth  Article  of  Religion  of 
the  Protestant  Episcopal  Church.  "  Woiks  done  before 
the  grace  of  Christ,  and  the  impartation  of  his  Spirit,  are 
not  pleasant  unto  God,  forasnr.uch  as  they  spring  not  of 
faith  in  Jesus  Christ,  neither  do  they  make  men  mete  to 
receive  grace,  or  (as  the  School  Authors  say)  deserve 
grace  of  congruity ;  yea,  rather,  for  they  are  not  done  as 
God  hath  willed  and  commanded  them  to  be  done,  we 
doubt  not  but  they  have  the  nature  of  sin."  In  Christian 
good  works,  therefore,  everything  depends  upon  the  dis- 
]  osition  with  which  they  are  performed.  If  the  heart  is 
right,  and  governed  by  the  law  of  God,  the  work  may  be 
called  g;>ed,  for,  Luke  vi,  45,  "  A  good  man,  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  that  which  is 
good ;  and  an  evil  man,  out  of  the  evil  treasure  of  his 
heart,  bringeth  forth  that  which  is  evil  ;  for  of  the  abun- 
dance of  the  heart  the  mouth  speaketh." 

3  We  must  admit,  then,  that  there  are  good  works, 


GOOD   WORKS.  207 

and  that  they  proceed  from  a  good  heart;  but  this  admis- 
sion does  not  elevate  them  to  a  condition  or  term  of  par- 
don, for  they  "cannot  put  away  sins."  There  is  nothing 
of  an  expiatory  character  in  them  ;  nor  can  they  be  re- 
garded, in  any  sense  or  degree,  as  a  substitute  for  a  pure 
heart.  In  the  case  of  a  justified  man,  who  alone  can  per- 
firm  a  good  work,  his  chief  dependence  is  upon  D*ivine 
grace,  and  this  dependence  must  always  exist.  John  xv, 
5,  "For  without  me,  ye  can  do  nothing."  Now,  if  it  is 
true  that  even  the  good  man  must  depend  upon  God  for 
all  the  good  that  he  is  able  to  perform,  his  good  works 
cannot  merit  the  Divine  favor,  or  put  away  sin ;  for  de- 
pendence and  merit  are  so  wholly  incompatible,  that  it  is 
not  conceivable  how  any  being  can  merit  anything  by 
doing  what  is  his  duty,  and  what  God  assists  him  to  do. 
But  it  is  the  duty  of  every  good  man,  with  the  assistance 
he  has,  to  do  all  the  good  works  he  can.  Ps.  xxxvii,  3, 
"  Trust  in  the  Lord,  and  do  good."  ffeb.  xiii,  16,  "  But 
to  do  good,  and  to  communicate,  forget  not ;  for  with  such 
sacrifices  God  is  well  pleased."  Hence,  doing  good  works 
is  to  be  the  habit  of  the  Christian  life.  It  is  therefore, 
neither  possible  nor  requisite  that  he  should  be  distinctly 
conscious  of  the  motive  to  right  action,  at  all  times,  and  in 
every  single  action.  The  habit  of  doing  right  implies  a 
prevailing  feeling  of  love  to  God,  and  the  value  of  actions 
performed  under  the  force  of  this  principle,  as  the  constant 
controling  spirit  of  the  life,  is  not  less,  but  often  much 
greater.  Hence  it  is,  that  actions  are  considered  by  God 
with  relation  to  the  moral  character  and  life  of  him  who 
does  them.  His  principles  and  motives,  with  all  the  other 
circumstances  of  the  action,  come  into  the  notion  of  a  work 
purely  good.  For,  unless  all  these  be  good,  the  action  in 
its  own  abstract  nature  may  be  ever  so  good,  and  it  can- 
not render  the  doer  acceptable  in  the  sight  of  God.  But 


208 


GOOD  WORKS. 


there  are  some  actions  good  in  themselves,  as  justice> 
temperance,  charity.  These  arc  called  good  from  the 
morality  and  nature  of  the  actions  themselves,  whatever 
may  be  the  real  character  of  the  doer  ;  but  either  or  all  of 
these  cannot  be  substituted  for  the  regeneration  of  the  heart. 

4.  JBut  good  works  are  "  pleasing  a.id  acceptable  to  God 
in  Christ."  They  please  God,  because  he  has  commanded 
them,  and  because  they  "  spring  out  of  a  true  and  lively 
faith."  To  see  this  more  clearly,  we  may  consider  some 
of  their  uses. 

First.  They  are  the  fruits  and  evidences  of  a  lively 
faith.  Inoperative  faith  produces  no  fruit,  and  is  called, 
in  James  ii,  17,  dead  faith,  for  "  if  it  hath  not  works,  it  is 
dead,  being  alone."  If  this  dead  faith  is  without  works, 
then  it  follows,  that  if  there  is  a  living  faith  in  the  heart, 
there  will  be  good  works  as  signs  of  that  faith.  Hence, 
James  says,  "  I  will  show  thee  my  faith  by  my  works." 
Thus  it  is  that  "a  lively  faith  may  be  as  evidently  known 
as  a  tree  is  discerned  by  its  fruit."  It  is  t!  erefore  im- 
possible to  please  God,  or  perform  any  real  good  work, 
without  faith.  Heb.  x\,  6,  "But  without  faith,  it  is  im- 
possible to  please  him." 

"  Tk'ad  we  then  for  faith  alone, 
Faith  which  by  our  works  is  shown." 

Second.  By  good  works,  Christians  show  their  thank- 
fulness to  God  for  his  goodness  to  them.  Ps.  cxvi,  12, 
13,  "  What  shall  I  render  unto  the  Lord  for  all  his  bene- 
tits  toward  me  ?  I  will  take  the  cup  of  salvation,  and  call 
upon  the  name  of  the  Lord." 

Third.  Good  works  strengthen  the  believer's  confidence 
in  God,  and  his  assurance  of  Christian  love.  1  John  ii, 
5,  "  But  whoso  keepeth  his  word,  in  him  verily  is  the  love 
of  God,"  and  verse  3,  "Hereby  we  do  know  that  we  know 
him,  if  we  keep  his  commandments." 


GOOD  WOS.KS. 


SOS 


Fourth.  Good  works  adorn  the  Christian  profession, 
and  glorify  God.  Mall.  v.  16,  "  Let  your  light  so  shine 
Ixf'iv  men,  that  they  may  see  your  good  works,  and 
glorify  your  Father  which  is  in  Heaven." 

Fifth.  Good  works  are  the  fruits  of  holiness,  and  anti- 
cipate eternal  life.  F/Jt.  ii,  10,  "For  we  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  works,  which 
God  hath  before  ordained  that  we  should  walk  in  them." 
Horn,  vi,  22,  "  But  now  being  made  free  from  sin,  and 
become  servants  of  God,  ye  have  your  fruit  unto  holiness, 
and  the  end  everlasting  life."  All  the  above  passages 
clearly  establish  the  use  of  good  works. 

5.  But  such  is  the  connection  between  Christian  good 
works  and  eternal  salvation,  that  one  depends  upon  the 
oilier.  It  is  true  that  salvation  consists  in  the  entire  reno- 
vation of  the  soul,  and  that  this  is  the  gift  of  God  through 
faith,  and  cannot  be  merited  by  good  works.  But,  at  the 
same  time,  it  is  the  uniform  testimony  of  the  Bible,  that 
this  blessing  may  be  forfeited  by  that  man  who  omits 
good  works.  These  are  necessary  to  the  continuance  and 
progress  of  lenewing  grace  in  the  heart,  and  consequently 
to  the  reward  of  eternal  life.  The  happiness  of  the  soul 
consists  in  rewards,  or  proofs  of  the  Dhine  favor,  as  peace 
with  God,  and  joy  in  the  Holy  Ghost,  with  the  promise 
and  positive  assurance  of  the  future  life.  But  these  re- 
wards, whether  bestowed  in  this  life  or  in  the  life  to  come, 
cannot  be  merited  by  good  works  in  themselves,  any  moie 
than  the  pardon  of  sin.  "But  faith  and  the  good  works 
connected  with  it,  are  the  conditions  alone  on  which  alone 
these  rewards  are  bestowed  ;  and  the  degree  of  reward  is 
regulated  by  the  degree  of  zeal  in  holiness  which  is  ex- 
hibited." Obedience  to  the  law  of  God  is  as  essential  a 
part  of  true  faith,  as  trust  in  God  through  Christ.  We 
may  therefore  justly  say,  that  good  works  are  as  essential 

9» 


210 


GOOD  WORKS. 


to  the  attainment  of  eternal  life,  as  a  condition,  as  faith  is, 
though  they  are  not  to  be  regarded  as  in  any  degree  meri- 
torious, or  in  any  degree  as  the  procuring  cause  of  this 
I'nal  blessing.  Hence  we  have  this  testimony  of  Justin 
Martyr:  "Christ  hath  declared  that  not  they  only  who 
profess  his  religion,  but  they  who  do  the  works  which  he 
hath  commanded  them,  shall  be  saved."  It  is  clear,  then, 
that  good  works  are  essential  prerequisites  to  an  admission 
into  heaven.  And  though  they  do  not  merit  this  ultimate 
blessing,  yet  are  they  necessary  in  all  who  arc  "  heirs  of 
the  grace  of  life  ;"  for  as  these  are  "  made  free  from  sin," 
they  "have  their  fruit  unto  holiness,  and  the  end  ever- 
lasting life."    Rom.  vi,  22. 

6.  The  doctrine  of  this  Article  is  of  very  great  practical 
value  to  every  Christian.  Among  other  things,  it  teaches 
us  that  there  is  but  one  method  of  salvation,  and  but  one 
set  of  conditions  upon  which  this  salvation  may  be  obtained. 
But  it  teaches, 

First  That  if  there  is  a  settled  desire  to  do  that  which 
God  has  commanded  and  thereby  to  glorify  him,  there  is 
very  conclusive  evidence  that  the  soul  is  under  the  influ- 
ence and  direction  of  the  Holy  Spirit.  This  desire  to  do 
the  will  of  God  is  not  natural,  and  if  it  exists  to  any  degree 
at  all,  it  exists  as  the  implantation  of  the  grace  of  God. 
It  is  the  source  of  Christian  action,  and  this  in  its  turn  is 
the  evidence  of  the  inworking  of  the  truth  as  it  is  in  Christ. 
It  is  very  evident,  therefore,  that  no  man  who  is  in  tie 
carnal  state  can  possess  a  disposition  to  do  the  will  of  God. 
Rom.  viii,  7,  "  Because  the  carnal  mind  is  enmity  against 
God."  But  the  disposition  to  do  right  actions  is  peculiar 
to  the  man  of  God,  and  by  this  he  knows  that  he  has 
passed  into  the  new,  or  spiritual  state,  and  can  rejoice  in 
his  conformity,  as  far  as  it  goes,  to  the  Divine  will.  This 
is  the  man  who  can  say,  in  truth, 


GOOD  WORKS. 


'21  1 


"  Lord,  I  believe,  and  rest  secure 

In  confidence  divine, 
Thy  promise  stands  forever  sure, 

And  all  thou  art  is  mine." 

Second.  This  doctrine  should  impress  every  Christian 
with  the  duty  of  doing  good  to  all  men.  It  embraces  the 
apostolic  advice  in  Gal.  vi,  10,  "As  we  have  therefore 
opportunity,  let  us  do  good  unto  all  men,  especially  unto 
them  who  are  of  the  household  of  faith."  This  duty  is 
limited  by  no  circumstance  but  the  absence  of  opportu- 
nity. If  there  be  no  occasion  for  good  works  toward 
others,  the  disposition  of  course  will  still  remain  in  the 
heart.  If  so,  it  follows  that  when  the  believer  is  not  in- 
clined to  do  that  which  is  good,  he  has  reason  to  suspect 
that  all  is  not  right  within.  Good  works  are  the  signs  of 
that  faith  which  purines  the  heart,  and  no  good  work, 
however  small,  shall  loose  its  reward.  Mark  ix,  41,  "  For 
whosoever  shall  give  you  a  cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I  say  unto  you,  he 
shall  not  loose  his  reward."  But  the  works  that  God  has 
commanded  us  to  do,  tend  to  lead  out,  and  to  perfect  the 
faith  that  prompts  the  action.  James  ii,  22,  "  Seest  thou 
how  faitlt  wrought  with  his  works,  and  by  works  was 
faith  made  perfect  ?  Now,  if  good  works  tend  to  make 
faith  perfect,  and  if  they  shall  be  rewarded  as  signs  of  a 
perfecting  faith,  with  the  final  favor  of  God,  then  it  is  'he 
duty  of  all  professing  Christians  to  do  that  which  is  good 
to  all  men,  but  more  especially  to  those  of  their  brethren 
in  the  household  of  faith. 

Tldrd.  AVe  see  by  the  prominency  given  to  both,  how  it 
is  that  a  man  is  justified  by  faith,  and  how  it  is  that  a 
man  is  justified  by  works.  St.  Paul  urges  the  doctrine  of 
justification  by  faith  alone,  but  never  opposes  the  exhibi- 
tion of  this  faith  by  good  works.    St.  James  urges  tiiu 


212 


COOD  WOilKS. 


necessity  of  works  as  signs  of  faith,  and  teaches  that  a 
man  is  justified  by  faith  and  works  together.  The  one 
urges  the  theory  of  justification,  while  the  other  urges 
the  theory  and  practice  of  the  whole  Christian  life.  True 
saving  faith  is  planted  in  the  heart  by  the  Spirit  of  God, 
and  prompts  the.  believer  to  good  works  as  its  legitimate 
fruit,  and  as  the  testimony  of  its  genuineness.  This  is 
seen  in  the  fact  stated  by  St.  James — "■Faith  without  works 
its  dead."  But  neither  of  these  Apostles  urge  either  the 
merit  of  faith,  or  good  works,  as  the  ground  of  justifica- 
tion. When  properly  understood,  they  both  insist  upon 
faith  as  the  term  ol  justification,  and  good  works  as  the 
evidence  of  this  faith,  and  as  essential  to  its  li.e  and  pro- 
gress. St.  Paul  urges  faith  as  the  only  term  of  the  justi- 
fication of  sinners,  and  St.  James  urges  the  continuation 
of  this  faith,  with  its  appropriate  sign  of  good  works,  as 
the  term  of  the  justification  of  believers, — their  good 
works  being  the  sign  of  the  faith  which  they  have.  He 
also  very  forcibly  illustrates  the  whole  argument  by  re- 
ferring to  one  single  fact,  that  any  one  may  comprehend. 
"  For  as  the  body  without  the  spirit  is  dead,  so  faith 
without  works  is  dead." 

Save  us  by  grace,  through  faith  alone, — ■ 
A  faitli  thou  must  thyself  impart  ; 
A  faith  that  would  by  w  orks  be  shown  ; 
A.  faith  that  purines  the  heart. 


ARTICLE  XI. 


OF  WORKS  OF  SUPEREROGATION. 

Voluntary  works,  besides  over  and  above  God's  command- 
ments, which  are  called  works  pf  supererogation,  cannol  be  taught 
witnuut  arrogancy  and  impiety.  For  by  tneiu  men  do  declare 
that  they  do  not  oiilv  render  lo  Uod  as  much  as  l hey  are  bound  lo 
do.  but  that  they  do  more  lor  his  sake,  than  of  bounden  duty  is 
required  ;  whereas,  Christ  saith  plainly.  When  ye  have  dime  all 
that  is  commanded  of  you,  say.  We  aie  unprofitable  servants.*' 

1.  This  Article  is  directed  against  an  error  of  Ro- 
manism. The  error  is  expressed  by  the  Latin  words 
super  anil  erogatio,  which,  when  joined  together,  give  the 
word,  supererogation.  This  compound  term,  signilies 
literally,  to  give  above  what  is  required,  and  it  designates 
that  overwork,  or  suiplus  service  rendered  to  God  above 
what  he  has  required.  It  is  designed  to  express  how 
much  more, pious  Romanists  do  for  Ood,  tnan  he  requires 
of  fci.em  by  anything  he  has  revealed  in  his  Inly  Word. 
To  justify  themselves  in  this  assumption,  they  assert  that 
Christ  suffered  more  than  was  necessary  for  the  salvation 
of  man,  and  that  the  saints  have  done  the  same  ;  and 
that  this  surplus  merit  of  good  works  is  placed  at  the  dis- 
posal of  his  holiness  the  Pope,  to  be  dispensed  at  his  will 
for  remission  from  purgatory  by  indulgencies.  It  is  as- 
serted in  this  Article  that  such  a  doctrine  "  cannot  be 
taught  without  arrogancy  and  impiety."  Arrogancy,  be- 
cause it  exalts  human  merit ;  and  impiety,  because  it 
detracts  from  the  honor  of  Christ,  and  is,  therefore,  essen- 
tially wicked.  To  see  that  this  is  a  groundless  and  wicked 
error,  we  have  but  to  refer  lo  the  words  of  Christ,  "  who 


2;3 


214 


SUPEREROGATION. 


saith  plainly,  When  ye  have  done  all  that  is  commanded 
of  you,  say,  We  are  unprofitable  servants." 

2.  That  we  may  see  the  reason  of  this  Article,  and 
the  fact  that  it  does  not  embrace  more  than  is  involved  in 
the  blasphemous  error  against  which  it  is  directed,  we 
will  let  Romanists  make  their  own  statements.  They 
say,  "  that  every  human  action  which  proceeds  from  free 
will,  moved  not  only  by  actual  grace,  but  also  instruc  ted 
by  sanctified  grace,  if  it  merely  be  referred  to  God,  is 
worthily  meritorious  ;  and  thus,  not  only  acts  of  charity, 
but  also  of  temperance,  justice,  and  every  virtue,  are  merito- 
rious of  eternal  life."  "  These  points  have  been  settled." 
Council  of  Trent,  Sess.  6,  Cheep.  16,  Canon  32.  "If 
any  one  shall  say,  that  the  good  works  of  a  justified  man, 
do  not  truly  merit  an  increase  of  grace,  eternal  life,  and 
the  attainmi  nt  of  eternal  life  itself,  on  condition,  however, 
that  he  shall  die  in  a  state  of  grace,  and  even  in  increase 
of  glory,  let  him  be  accursed."  Dreg's  Trans,  of  Dens' 
Theol.  When  they  speak  of  satisfaction  for  sin,  they  say, 
"A  certain  temporal  punishment  God  reserves  for  the 
penitent  himself  to  endure  ;"  and  that  "  the  Church  be- 
lieves and  teaches,  that  her  jurisdiction  extends  to  this 
satisfaction,  so  as  to  be  able  to  remit  it  wholly  or  in  part,  in 
certain  circumstances,  by  what  is  called  Indulgences." 
Mdner's  End  of  Controv.  Such  is  the  doctrine  of  the  merit 
of  good  works,  as  held  and  taught  by  Papists.  Dr.  Mo- 
sheim  states  this  doctrine  of  Romanists  thus;  "  there  ac- 
tually is  an  immense  treasure  of  merit,  composed  of  the 
pious  deeds  of  the  saints,  which  they  have  performed 
beyond  what  was  necessary  for  their  own  salvation,  and 
which  were  applicable  to  the  benefit  of  others  ;  that  the 
guudian  and  dispenser  of  this  precious  treasure  was  the 
Roman  pontiff;  and  that  of  consequence  he  was  em 
p  iwered  to  assign,  to  such  as  he  thought  proper,  a  portion 


SUPEREROGATION.  215 

of  this  inexhaustible  source  of  merit,  suitable  to  their  re- 
spective guilt,  and  sufficient  to  deliver  them  from  punish- 
ment due  to  their  crimes."    His.  Vol.  2,  p.  288. 

3.  The  abuse  of  this  assumed  power,  and  the  extensive 
public  sale  of  indulgences  to  commit  sin,  was  the  imme- 
diate cause  of  the  Reformation.  This  powerful  develop- 
ment of  truth  took  hold  upon  the  roots  of  this  immense 
evil",  and  so  exposed  them  to  the  sifting  fires  of  truth,  that 
kingdoms  and  nations  beheld  in  them  nothing  but  a  blas- 
phemous scheme  of  fraud  and  covetuousness.  And  now, 
the  vhole  Protestant  world  maintains  that  there  is  not  the 
slightest  foundation  for  works  of  merit,  or  supererogation 
in  the  Scriptures  ;  and  that  this  error  has  no  other  foun- 
dation than  the  corrupt  imaginations  of  wicked  and  de- 
signing men.  Hence  the  doctrine  is  both  arrogant  and 
impious,  because  it  exalts  and  dignities  human  merit  to  the 
direct  and  clear  contradiction  of  the  Bible  ;  and  because 
it  takes  away  from  the  honor  and  power  that  is  attached 
to  the  merit  of  our  Lord  Jesus  Christ.  The  propriety, 
therefore,  of  an  expression  of  what  Protestant  Christians 
believe  to  be  dangerous  errors,  and  of  what  they  believe 
to  be  the  truth,  in  an  Article  of  faith  like  the  one  now 
under  re\  iew,  must  be  approved  by  all  correct  thinkers. 

4.  This  Article  of  Religion  denies  that  man  is  able  to 
do  more  than  is  necessary  for  his  own  salvation  ;  and,  that 
he  is  able  by  any  possibility  of  sanctity  or  faith,  to  merit 
anything  by  his  good  works,  or  to  transfer  the  merit  of 
any  of  his  good  works,  if  merit  they  have,  to  the  account 
of  another.  The  first  of  these  propositions  is  disproved 
by  Luke  xvii,  10,  "So  likewise  ye,  when  ye  shall  have 
done  all  those  things  which  are  commanded  you,  say,  We 
are  unprofitable  servants  ;  we  have  done  that  which  was 
our  duty  to  do."  The  second  proposition  is  disproved  by 
Ps.  xlix,  7,  "None  of  them  can  by  any  means  rediem 


216  SUPEREROGATION. 

his  brother,  nor  give  to  God  a  ransom  for  him."  But 
this  doctrine  may  be  further  disproved  by  considering  how 
much  is  required  of  the  Christian  by  the  law  of  God. 
The  requirement  is  in  these  words,  Luke  x,  27,  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy 
mind  ;  and  thy  neighbor  as  thyself."  Now  nothing  more 
can  be  conceived  of  as  within  man's  ability  to  perform, 
than  is  embraced  in  these  two  commands.  It  therefore 
follows,  that  if  the  law  of  God  requires  of  man  all  that 
he  is  able  to  perform,  by  the  utmost  possible  use  of  the 
mental  and  moral  powers  of  his  being,  there  is  neither 
ability  nor  room  for  works  of  supererogation. 

All  the  good  works  that  man  can  perform  in  his  best 
state,  proceed  from  the  ability  that  God  gives  him  to  do 
good.  His  love  dwells  in  the  heart  of  the  Christian,  and 
gives  character  to  the  motive  by  which  only,  the  work 
may  be  said  to  be  good.  And  hence  it  is,  that  the  Chris- 
tian's motive  to  do  good,  and  his  good  works  proceed 
from  God.  Phil,  ii,  13,  "For  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure." 

5.  But  if  the  doctrine  of  supererogation  be  true,  then 
will  every  man  have  an  equal  reward  of  happiness  in  the 
life  to  come.  Merit  will  be  taken  from  the  extra,  and 
added  to  the  scantiness  of  the  works  of  individuals,  and 
all  will  share  alike  in  the  joys  of  heaven.  But  this  is 
con'rary  to  the  Scriptures,  and  cannot  be  true.  Their 
uniform  and  most  reasonable  testimony  is,  that  there 
will  be  differences  of  reward  and  punishment  in  a  future 
stite  ;  and  that  this  difference  shall  be  based  upon  what 
men  do  in  this  life.  When  Christ  shall  come  in  the  glory 
of  his  Father,  "  Then  he  shall  reward  every  man  accord- 
ing to  his  works,"  Malt,  xvi,  27.  Nothing  is  said  here 
of  the    urplus  merit  of  good  woiks,  set  to  the  credit  of 


SUPEREROGATION. 


Another  ;  but  on  the  contrary,  every  man  shall  be  per- 
sonally rewarded  for  whatever  he  may  have  personally 
done.  1  Cor.  xv,  41,  42,  "For  one  star  differeth  from 
another  star  in  "lory.  So  also  is  the  resurrection  of  the 
dead."  This  error  can  have  no  support  from  this  pas- 
sage, but  on  the  contrary,  a  direct  rebuke.  Nor  has  it 
?.uy  support  from  any  other  portion  of  the  Scriptures,  be- 
er, se  they  uniformly  prove  that  the  reward  of  the  most 
useful  and  the  most  enlarged  sanctified  capacity,  is  a  re- 
ward of  grace,  and  not  of  debt.  This  is  the  view  of  the 
truth  as  it  was  entertained  by  early  Christians,  and  as  it 
was  su|  ported  by  the  Christian  Fathers.  How  then  can 
Romanists  account  for  the  historic  fact  that  the  absurd 
assumption  of  works  of  merit,  and  works  of  supereroga- 
tion had  no  existence  in  either  faith  or  practice  till  some 
time  in  the  twelfth  century  ?  And  how  can  they  account 
for  the  historic  fact  that  the  doctrine  of  salvation  by  faith 
alone,  as  taught  by  St.  Paul,  was  lost  sight  of  in  propor- 
tion as  the  doctrine  of  human  merit  and  surplus  works 
was  made  prominent  ? 

6.  If  the  doctrine  of  supererogation  be  true,  and  of  as 
much  value  in  man's  present  and  future  happiness  as  Ro- 
manists contend  for,  it  is  not  conceivable  why  the  Scriptures 
should  not  only  be  enlirely  silent  upon  the  subject,  but 
cleaily  contradict  and  condemn  the  most  favorable  bear- 
ing of  the  whole  theory.  If  in  anything  the  gospel  should 
be  full  and  explicit,  it  should  be  in  that  which  concerns 
our  peace  and  reconciliation  with  God,  and  the  means  of 
escaping  his  wrath.  But  the  Bible  is  full  and  explicit, 
and  contains  all  the  necessary  doctrine  and  instruction  to 
"thoroughly  furnish  unto  all  good  works."  It  every- 
where teaches  that  man  is  justified  by  faith  alone,  ar.d 
not  by  works,  for  "  Christ  saith  plainly,  when  ye  have 
done  all  thai  is  commanded  you,  fay,  We  are  unprofitable 

10 


SUPEREROGATION. 


servants."  Thus  we  have  the  testimony  of  the  Bible, 
not  onl}'  against  salvation  by  works,  but  against  the  pos- 
sibility of  any  man  doing  more  than  God  requires  of 
him,  or  in  any  degree  making  satisfaction  for  the  sins  of 
another.  In  full  view  of  this  clear  Scripture  principle, 
Bissil,  in  his  work  on  the  Forty-eighth  Psalm  lays  down 
this  proposition  and  question  ;  "He  that  cannot  make 
satisfaction  or  propitiate  God  for  his  own  sins,  how  can  he 
do  it  for  another  ?''  But  to  carry  the  influence  of  good 
works  to  the  utmost  possible  limit,  we  may  say  with  St. 
Augustine,  that,  "  Brethren  may  die  for  brethren,  yet  the 
blood  of  any  martyr  is  not  poured  out  for  the  forgiveness 
and  remission  of  their  brethren's  sins."  This  remark  is 
founded  upon  the  fact,  uniformly  contended  for  by  Au- 
gustine, and  every  other  correct  Biblical  thinker  on  this 
subject,  that,  "  The  offering  of  Christ  once  made  is  that 
perfect  redemption,  propitiation  and  satisfaction  for  all 
the  sins  of  the  whole  world,  both  original  and  actual  ; 
and  there  is  none  other  satisfaction  for  sin,  but  that 
alone."  Art.  xx. 

7.  But  with  all  the  array  of  Scripture  and  reason  that 
may  be  leveled  against  this  error,  still  Romanists  cling  to 
it;  and  to  make  a  show  of  argument  in  i's  defense,  they 
torture  the  parable  of  the  Ten  Virgins,  into  what  they 
suppose  to  be  very  clear  testimony.  This  parable  might 
be  of  some  use  to  them,  if  all  the  virgins  had  been  wise  ; 
but  unfortunately  for  Rome,  five  were  foolish,  and  these 
were  the  persons  that  seemed  to  believe  somewhat  in 
works  of  supererogation.  They  cried  for  a  transfer  of 
merit  that  they  might  go  in  to  the  wedding,  and  have  an 
equal  enjoyment  with  the  other  virgins.  But  these  wise 
virgins  had  nothing  to  spare  ;  they  seem  to  have  had  no 
knowledge  of  the  new  mode  of  getting  into  heaven. 
They  had  toiled  all  their  lives  in  the.  old  fashioned  way, 


8CPERER03  ATION".  219 

and  when  the  cry  was  heard,  "Lo  he  cometh  !"  they  had 
just  enough,  and  nothing  to  spare.  While  the  foolish 
virgins  were  gone  to  get  oil,  "  The  bridegroom  came  ;  j.nd 
they  that  were  ready  went  in  with  him  to  the  marriage  ; 
and  the  do^r  was  shut."  But  what  of  the  poor  foolish 
virgins  who  could  obtain  no  transfer  of  the  merit  of  good 
works  from  others  ?  They  came  with  all  the  horrors  of 
di-appoiniment,  "Saying,  Lord,  Lord,  open  unto  us.  But 
he  answend  and  said,  Verily  I  say  unto  you,  I 
know  you  not."  Why  not?  They  seem  to  have  been 
Romanists,  for  they  demanded  the  surplus  merit  of  the 
good  works  of  others  to  help  them  into  the  kingdom  of 
he.ven.  They  were,  however,  a  little  mistaken,  for  they 
did  not  make  the  request  of  sister  Romanists,  and  conse- 
quently, they  got  no  oil.  What  then  ?  Papists  say  they 
have  gone  to  Purgatory,  and  after  they  have  suffered  for 
their  sins  a  sufficient  leEgth  of  time,  they  will  have  enough 
merit  of  good  works  to  purchase  their  souls,  and  then  they 
will  go  into  heaven  also.  It  seems  then,  that  Romanists 
have  more  chances  for  their  lives  than  one.  But  how  they 
contrive  to  get  so  many  ways  of  entrance  into  the 
holy  heavens,  and  pass  by  the  only  way  the  Bible  points 
out,  is  a  mystery  to  Protestants.  And  how  it  is  that 
they  can  make  out  to  do  more  than  they  can  is  another 
great  mystery. 

n.  But  this  doctrine  is  so  absurd  in  itself,  and  so  con- 
trary to  right  reason  and  the  Scriptures,  that  it  scare*  ly 
demands  a  serious  notice  ;  and  were  it  not  for  its  fatal 
consequences  in  the  moral  perversion  of  the  thousan  Is 
who  are  enslaved  to  the  superstitious  mummeries  of  Ro- 
manism, and  the  efforts  that  are  made  by  her  swarm  of 
priests  to  propagate  this,  with  her  thousand  other  errors, 
nothing  would  have  been  said  upon  this  Article  beyond  a 
mere  analysis  and  definition.    But  to  profit  as  much  as 


220  SUPEREROGATION. 

may  be,  by  what  has  been  said  in  opposition  to  this  supe- 
rerogation of  Romanism,  I  remark, 

First.  The  error  opposed  by  tl  is  Article  is  full  of  false- 
hood, and  tends  to  evil.  It  is  contrary  to  reason,  to  the 
Scriptures,  and  to  every  principle  of  troth  within  the  scope 
of  human  intellect.  Its  evil  moral  results  may  be  seen  in 
the  fact  that  it  tends  to  damp  the  Christian's  ardor  in 
the  put  suit  of  holiness,  by  narcotizing  his  soul  with  the 
fatal  idea  that  he  has  already  gained  enough  ;  and  if  not, 
mat  the  surplus  merit  of  the  goo !  works  of  some  othe/ 
person  will  be  transferred  to  his  account,  and  therefore 
he  need  strive  no  longer. 

Second.  The  doctrine,  as  it  has  been  investigated  and 
condemned  by  the  Sciiptures,  has  brought  out  some  of 
the  opposing  truths  of  God's  word,  and  has  assisted  us 
to  see  more  clearly  the  great  benefit  of  the  doctrine  of 
justification  by  faith  alone.  We  have  seen,  that  although 
the  good  works  of  believers  are  not  meritorious,  yet  are 
they  acceptable  to  Cod  in  Christ,  as  signs  of  an  inward 
faith.  That  even  this  may  be  true,  we  have  also  learned 
the  necessity  of  our  persons  being  accepted  of  God  ;  that 
we  I  e  justified  by  faith.  When  God  accepted  the  offering 
of  Abel,  lie  testified  that  he  had  respect  to  his  person, 
or,  that  he  esteemed  him  righteous.  This  but  confirms 
the  whole  scope  of  the  New  Testament,  in  its  uniform 
teaching.  We  find  here,  that  no  man's  works  or  offer- 
ings can  avail  with  God,  unless  the  heart  is  right  with 
the  Divine  law.  The  fountain  must  be  pure  in  ordei 
that  it  may  send  forth  sweet  water. 

Even  then,  no  man  is  authorized  to  expect  any  meri 
of  God's  favor  from  any,  or  all  of  his  good  works 
however  pure. 

Third.  We  learn  from  the  proofs  of  error  in  the  doc 
trine  under  review,  the  great  value  of  the  Bible  as  the 


SUPEREROGATION.  221 

only  rule  of  faith  and  practice.  It  acknowledges  no 
power  lo  ordain  doctrines  but  that  of  God  ;  no  other  Me- 
diator but  Jesus  Christ,  and  no  other  test  of  righteous- 
ness before  God,  but  a  pure  heart.  Wherever  the  Bible 
is,  and  is  in  the  common  language  of  the  people,  as  :l 
always  should  be  ;  and  where  it  is  read,  there  is  less  of 
superstition  and  ignorance  than  where  it  is  not.  And 
wherever  it  has  gone  among  Romanists,  it  has  been  the 
means  of  many  conversions  to  God.  With  this  Book  be- 
fore us,  we  learn  that  the  best  of  our  works  are  not 
accepted  of  God  as  they  are  ours,  but  only  on  account  of 
the  merit  and  mediation  of  Christ ;  for,  as  our  persons 
are  accepted  in  him,  so  also  our  works  are  only  ac- 
ceptable to  God  by  him.  We  must  be  "  lively  stones," 
and  "built  up  a  spiritual  house;"  "  a  holy  priesthood,  to 
offer  up  spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ." 

'•'We  have  no  outward  righteousness, 

No  merit  of  good  works  to  plead  ; 
We  only  can  be  saved  by  grace  : 

Thy  grace,  0  Lord,  is  free  indeed." 


ARTICLE  XII. 

ON  SIN  AFTER  JUSTIFICATION. 

"  Not  every  sin  willingly  committed  after  just ificai ion  is  the 
sin  aghiii-t  the  Holy  Ghost,  and  unpardonable  Wherefore,  the 
grant  of  repentance  is  not  to  be  denied  to  such  as  fall  into  sin 
after  justification  ;  after  we  have  received  the  Holy  Ghost,  we 
may  depart  from  glare  given,  and  fall  ihto  sin,  and,  liy  the  grace 
of  God,  rise  asrain  and  amend  our  lives  And  therefore  they  ate 
to  be  condemned  who  say  they  can  no  more  sin  as  long  as 
they  live  here  ;  or  deny  the  place  of  forgiveness  to  such  as  truly 
repent." 

SECTION  FIRST. 
Not  Every  Sin  the  Blasphemy  against  the  Holy  Ghost. 
1.  "Not  every  sin  willingly  committed  after  justifica- 
tion, is  the  sin  against  the  Holy  Ghost."  It  is  assumed 
here  that  justified  persons  may  sin  ;  that  they  may  sin 
willingly,  and  not  commit  the  sin  against  the  Holy  Ghost. 
To  understand  this  aright,  we  must  see  what  justification 
is.  Justification  is  a  forensic  term,  and  means  the  declar- 
ing of  a  person  to  be  righteous,  according  to  law.  In 
theology,  the  term  is  synonymous  with  pardon,  and 
means  the  act  by  which  God  brings  the  sinner  out  of  a 
state  of  guilt  and  condemnation,  into  a  state  of  pardon 
and  spiritual  liberty.  It  is  the  pardon  of  all  sin  that  is 
past.  This  is  justification.  The  question  now  is,  Can  the 
believer  commit  sin  after  justification  ?  Antinominns  say 
they  cannot,  because  they  are  regenerate,  and  within  the 
covenant  of  grace.  But  in  opposition  to  this  error,  our 
Article  assumes  that  he  can  ;  and  the  assumption  is  based 
upon  the  Scripture  doctrine,  that  the  believer  is  liable  to 
fall  into  sin  as  long  as  he  is  in  a  state  of  trial.    So  Paul 

222 


BLASPHEMY   AGAINST  THE   HOLT  GHOST. 


223 


snys,  in  1  Cor.  ix,  27,  "  I  keep  under  my  body,  and 
bring  it  into  subjection  ;  lest  that  by  any  means  when  I 
have  preached  to  others,  I  myself  should  be  a  cast  away." 
Now,  the  possibility  of  falling  into  sin,  and  of  being 
finally  lost  after  justification,  is  most  clearly  stated  in  this 
passage.  The  Apostle  well  understood,  that,  in  this  sta'.c 
of  probation  there  is  danger  of  falling  into  sin  ;  and  that 
the  best  of  Christians  can  stand  no  longer  than  they  do 
their  duty  and  depend  upon  God.  1  Cor.  x,  12,  "Where- 
fore let  him  that  thinketh  he  standee]',  take  heed  lest  he 
fall."  These,  with  numerous  other  passages,  prove  the 
truth  of  our  Article,  and  establish  the  fact,  that  if  this 
liability  to  fall  into  sin  were  removed,  there  could  be  no 
such  a  thing  as  trial,  and  the  many  exhortations  to  stead- 
fastness, to  faithfulness,  to  perseverance,  would  be  w' .' <- 
out  meaning  ;  and  the  idea  of  moral  freedom  would  be 
but  the  phantom  of  a  vague  philosophy. 

2.  This  Article  denies  that  every  sin  committed  after 
justification,  "  is  the  sin  against  the  Holy  Ghost,  and  un- 
pardonable." But  what  is  the  sin  against  the  Holy 
Ghost  ?  If  this  question  be  rightly  answered,  it  may  be 
of  great  use  to  many  Christians.  But  it  is  to  be  re- 
gretted that  the  phrase  "sin  against  the  Ho-y  Gliost," 
was  permitted  to  find  a  place  in  theological  writings,  for 
it  is  not  only  unscriptural,  but  very  indefinite,  and  well 
calculated  to  mislead.  The  Scripture  term  is  "  blas- 
phemy," as  in  Matt,  xii,  31,  32,  "  But  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men." 
"  But  whosoever  speaketh  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this  world,  neither  in 
the  world  to  come."  The  oilier  proof  texts  that  properlv 
relate  to  this  subject,  are  Mark  iii,  28-31),  and  Luke  xii, 
10.  In  all  these  passages  the  phrase,  blasphemy  against 
the  Holy  Ghost,  is  the  uniform  mode  of  expression. 


224  BLASPHEMY   AGAINST  TUE   HOLY  GHOST. 


The  term  blasphemy  expresses  a  grade  of  wiel  edness, 
and  a  settled  malignity  of  soul  that  can  be  predica  ed  of 
no  other  sin,  and  hence  it  is  unpardonable.  But  to  sie 
what  this  sin  is,  we  must  consult  the  occasion  of  the  fore- 
going lexis.  Christ  had  been  engaged  in  casting  out 
devils,  and  while  "all  the  people  were  amazed,"  the 
pharisees  said,  "  This  fellow  doth  not  cast  out  devils,  but 
by  Beelzebub,  the  prince  of  devils."  Matt,  xii,  24.  Here 
we  find  what  constitutes  blasphemy  against  the  Holy 
(jihost.  It  is  neither  less  nor  moie  than  ascribing  the 
miracles  of  Christ,  which  were  wrought  by  the  power  ef 
God,  to  the  spirit  of  the  devil.  This  was  done  by  the 
pharisees  with  the  malicious  purpose  of  rendering  Jesus, 
in  the  estimation  of  the  people,  as  nothing  more  than  a 
magician,  standing  in  alliance  with  satan.  This  blas- 
phemy, therefore,  was  not  committed  against  the  personal 
dignity  of  the  Holy  Ghost,  as  God,  but  ayainst  those 
Divine  operations  which  were  manifest,  as  the  peculiar 
work  of  the  Koly  Spirit.  "  The  pharisees,  therefore, 
committed  the  sin  against  the  Holy  Ghost,  not  only  by  ob- 
stinately denying,  against  their  own  convictions,  the  mi- 
nifies which  Jesus  performed  in  proof  of  his  Divine  mis- 
sion, and  which  they  knew  in  their  hearts  to  be  performed 
through  Divine  agency  :  but,  by  giving  them  out  as  im- 
posture and  the  effect  of  an  evil  spirit,  with  which  Jesus 
stood  in  alliance."  "  This,  considering  the  circumstances 
in  which  the  pharisees  were,  showed  a  high  degree  of 
wickedness,  and  was  actual  blasphemy  against  God, — a 
designed  and  deliberate  blasphemy  too,  which  they 
were  by  no  means  disposed  to  repent  of,  or  to  retract." 

3.  Whether  this  blasphemy  can  be  committed  now,  is 
a  question  of  great  importance  to  some.  The  Article 
seems  to  admit  that  it  can  ;  but  on  the  other  hand,  it  is 
contended  that  it  cannot,  inasmuc'.  as  the  days  of  mira- 


BLASPHEMY   AGAINST  THE   HOLT  GHOST. 


225 


cles  arc  past,  and  no  one  at  present  lias  an  equal  advan- 
tage with  the  pharisees  for  attaining  to  a  full  conviction  of 
the  reality  of  miracles.  Hence  it  is  supposed  this  sin 
cannot  bo  committed,  because  miracles  are  no  longer  per- 
formed. "  But  there  is  still,  however,  one  case  in  which 
the  same  sin  which  was  committed  by  the  pharisees,  may 
be  still  committed,  viz  ;  where  one  is  fully  convinced  of 
the  historic  truth  of  the  miracles  of  Jesus,  and  that  they 
were  done  through  Divine  power,  and  yet,  in  total  oppo- 
sition to  his  convictions,  and  with  the  same  malicious  pur- 
pose which  the  pharisees  had,  pronounces  them  to  be 
imposture  and  deception,  the  effect  of  magic  or  other 
wicked  arts.  This  would  in  realily  be  the  same  case  with 
that  of  the  pharisees.  For  the  circumstances  of  having 
seen  the  miracles  ourselves  is  of  no  special  consequence, 
and  it  is  enough  if  one  be  convinced  of  their  truth. 
When  the  conviction  of  the  truth  of  the  miracle  is  equally 
strong  in  one  who  has  not  seen  them,  and  in  one  who  has  ; 
the  same  degree  of  guilt  would  seem  to  be  necessarily 
involved  in  denying  them.  Such  a  case,  indeed,  will 
seldom  occur,  but  the  possibility  of  it  must  be  admitted." 

Hence  the  framers  of  this  Article  very  properly  in- 
serted, that,  "  not  every  sin  willingly  committed  after  jus- 
tification is  the  sin  against  the  Holy  Ghost."  This  is  but 
one  sin,  and  every  other  sin  and  blasphemy  shall  be  for- 
given but  this. 

4.  But  while  this  Article  maintains  that  all  the  sins  jf 
believers  may  be  forgiven,  though  willingly  committed,  it 
by  no  means  encourages  sin.  Nor  has  the 'believer  any 
right  to  commit  sin  willingly  or  otherwise,  simply  because 
a  merciful  God  will  forgive  sin  when  repented  of.  Chris- 
tians are  liable  to  fall  into  sin  in  every  period  of  their 
state  of  trial,  but  this  liability  to  sin  is  not  sin  itself;  it  is 
no  reason  why  sin  should  be  indulged  in,  nor  a  reason 


226 


SIN   AFTER  JUSTIFICATION. 


why  every  Christian  should  neglect  the  means  of  resisting 
sin,  or  pray  constantly  to  be  delivered  from  temptation. 
"  From  d  irk  temptation's  power, 

From  Satan's  wiles  delend 
Deliver  in  the  evil  hour, 
And  guide  us  to  the  end. 

SECTION  SECOND. 
Sin  after  Justification. 
1.  "After  we  have  received  the  Holy  Ghost,  we  may 
depart  from  grace  given,  and  fall  into  sin,  and  by  the 
grace  of  God,  rise  again  and  amend  our  lives."  The 
first  thing  assumed  in  this  part  of  the  Article  is,  that  tiue 
believers  receive  the  Holy  Ghost.  This  is  not  a  mere  as- 
sumption, but  a  clear  doctrine  of  the  Bible.  Rom.  viii, 
15,  16,  "  For  ye  have  not  received  the.  spirit  of  bondage 
again  to  fear  ;  but  ye  have  received  ike  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.  The  Spirit  itself  beareth 
witness  with  our  sp-rit,  that  we  are  the  children  of  God." 
1  Cor.  iii.  16,  "Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Spirit  of  God  dwellelh  in  you."  Gal. 
iv,  6,  "And  because  ye  are  sons,  God  hath  sent  forth 
the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father,"  and  1  John,  v,  10,  "  He  that  believeth  on  the 
Son  of  God  hath  the  witness  in  himself."  But  the  fact 
that  the  Holy  Spirit  is  in  the  hearts  of  true  believers,  is 
still  further  made  out  by  a  notice  of  the  fruits  of  the 
Spirit,  in  Gal.  v,  22,  23,  as  "love,"  "j«y,"  "peace,'' 
"  long  suffering,"  "  gentleness,"  "  goodness,"  "  faith," 
"  meekness,"  "  temperance.  '  With  these  and  other  si- 
milar passages  before  us,  we  cannot  doubt  the  propriety 
of  the  language  of  our  Article  ;  nor  can  we  doubt  that  it 
is  the  high  privilege  of  the  Christian  to  enjoy  the  comforts 


SIX  AFTER  JUSTIFICATION'. 


227 


and  testimony  of  the  Holy  Ghost  in  his  heart,  from  I  be 
period  of  Ids  adoption  into  God's  family  on  earth,  until 
his  soul  is  admitted  into  the  upper  and  better  state. 

2.  But,  "After  we  have  received  the  Holy  Ghdst,  we 
may  depart  from  grace  givi  n,  and  fall  into  sin."  These 
words  of  the  Article  are  founded,  first,  upon  the  possi- 
bility of  falling  into  sin  ;  and  second,  upon  the  dangir  of 
falling  into  sin,  after  the  soul  has  been  justified  by  God's 
free  grace.  Upon  both  of  these  points  there  is  a  general 
agreement  among  all  sound  Christians,  and  especially  be- 
tween Armenians  and  Calvanists.  Both  admit  the  possi- 
bility, and  by  consecpier.ee,  the  danger  of  falling  into  sin 
after  justification.  But  when  they  advance  a  step  farther 
they  dnide  ;  Armenians  believing  that  the  Christian  may 
so  far  fall  from  grace  given,  as  to  be  finally  lost  ;  \\\  ile 
the  Calvanists  believe  that  the  decree  of  election  secures 
to  every  believer  the  certainty  of  final  solvation.  Here  is 
their  own  statement  of  this  doctrine  ;  "  Thev  whom  God 
hath  accepted  in  his  Beloved,  effectually  called  and  sanc- 
tified by  his  Spirit,  can  neither  totally  vor  finally  fall  away 
from  the  stale  of  grace;  but  shall  certainly  persevere 
therein  to  the  end,  and  be  eternally  saved."  Conf.  of 
Faith,  Chap,  xvii,  Sec.  1. 

The  opposite  doctrine,  that  true  believers  may  so 
f;ir  back>lide  from  God,  as  to  be  finally  lost,  is 
founded  in  the  following  and  other  passages  of  Scripture ; 
indeed,  we  believe  it  is  irr  plied  in  the  whole  fact  of  inde- 
pendent moral  free  agency.  But  to  the  text,  Ez.  xviii, 
24,  "  But  when  the  righteous  turneth  away  from  his 
righteousness,  and  committeth  iniquity,  and  doeth  accord- 
ing to  all  the  abominations  that  the  wicked  man  doeth. 
shall  he  live  ?  All  his  righteousness  that  he  hath  done 
shall  not  be  mentioned  ;  in  his  trespass  that  he  hath  ties- 
passed,  and  in  his  sin  that  he  hath  sinned,  in  them  shall 


223 


SIN   AFTER  JUSTIFICATION. 


ho  die."  The  doctrine  of  t:.is  passage  is  in  accordance 
with  the  general  doctrine  laid  down  inverse  20.  "The 
soul  that  sinneth,  it  shall  die."  The  death  here  spoken 
of,  cannot  mean  the  death  of  the  body,  for  it  will  die 
w  hether  there  is  sin  or  not.  Chap,  xxxiii,  18,  "  When  the 
righteous  turneth  from  his  righteousness,  and  committeth 
iniquity,  he  shall  die  thereby."  These  two  passages 
plainly  teach  that  one  who  is  esteemed  righteous  by 
God  himself,  may  fall  from  that  righteousness,  and  perish 
in  everlasting  death.  John  xv,  6,  "  If  a  man  abide  not 
in  me,  he  is  cast  forth  as  a  branch,  and  is  withered  ;  and 
men  gather  them,  and  cast  them  into  the  fire,  and  they  are 
burned."  The  persons  here  spoken  of  were  in  Christ  as 
brand  es  of  the  true  vine,  but  they  did  not  abide  in  him, 
and  where  therefore  cast  forth  as  branches,  "and  they 
are  burned."  1  Cor.  x,  12,  "  Wherefore  let  him  that 
thinketh  he  standeth  take  heed  lest  he  fall."  Hence  in 
2  Pet.  i,  10,  believers  are  exhorted  to  "give  diligence 
to  make  their  calling  and  election  sure."  Now,  if 
their  "  calling  and  election  "  were  sure  already,  why  ex- 
hort them  to  make  it  sure  ?  and  if  there  were  no  dan- 
ger of  falling  so  far  from  God  as  to  be  irrecoverably  lost, 
why  exhort  them  to  diligence,  that  this  fatal  end  might 
be  avoided  ?  This  whole  passage  teaches  the  one  doc- 
trine, that  believers  may  stand  or  fall,  and  that  their  stand- 
ing depends  upon  their  diligence  in  building  up  a  true 
Christian  character,  fortified  with  "  faith,"  "  virtue," 
"knowledge,"  "  temperance,'"  "patience,"  "godliness." 
"  brotherly  kindness "  and  "  charity."  Then  it  is 
affirmed  that  "if  ye  do  these  things,  ye  shall  never  fall." 
The  foregoing  involves  the  general  principle,  that  salva- 
tion, from  first  to  last,  is  conditional.  It  must  be  so,  if 
this  life  is  a  state  of  trial,  which  it  surely  is.  It  then  fol- 
lows as  an  action  of  liberty,  that  a  man,  by  God's  grace, 


8!N   AFTER  J ISTIFICATKkV.  229 

may  turn  from  bad  to  good  ;  and  if  his  trust  is  not  con- 
tinued in  God,  by  a  faithful  performance  of  duty,  he  must 
necessarily  relapse  into  sin  and  consequent  danger  of 
eternal  ruin. 

3.  Hence  it  is,  that  a  Christian  cannot  be  assured  that 
lie  shall  not  fall  so  as  to  loose  heaven,  if  he  will  not  do 
hi-  duty.  Trial  is  a  feature  in  God's  government  that 
extends  to  all  his  intelligent  creatures,  even  to  the  angels  ; 
Jude  6,  "  And  the  angels  which  kept  not  their  first 
estate,  but  left  their  own  habitation,  he  hath  reserved  in 
everlasting  chains,  under  darkness  unto  the  judgment  of 
the  great  day."  These  fell  because  they  "  kept  not  their 
first  estate  ;"  they  "  left  their  own  habitation.*'  In  like 
manner  our  first  parents  fell,  because  they  did  not  trust 
in  God,  and  faithfully  observe  his  law.  The  Jews  fell  from 
their  holiness  as  a  nation,  "  because  of  unbelief."  Rom. 
xi,  20.  And  the  Christian  being  in  the  same  danger  of 
falling,  and  having  no  more  assurance  of  standing  than 
the  angels,  our  first  parents,  or  the  Jews,  had,  is  ex- 
horted in  Phil,  ii,  12,  to  "Work  out  his  own  salvation 
with  fear  and  trembling."  1  J'et.  ii,  7,  "  Pass  the  time  of 
your  sojourning  here  in  fear."  Now,  it  is  manifest  that 
Christians  are  exhorted  to  "  fiar,"  and  that  the  fear  of 
falling  is  designed  to  preserve  them  from  falling.  Inas- 
much, then  fore,  as  our  success  in  the  religious  life  de- 
pends not  upon  any  assurance  of  final  perseverance,  apart 
from  Christian  duty,  that  we  can  perform,  it  is  all  impor- 
tant that  we  '•  give  all  diligence  to  make  onr  calling  and 
election  sure." 

4.  But  if  we  do  fall  into  sin,  we  may,  "by  the  grace  of 
God,  rise  again  and  amend  our  lives."  This  part  of  our 
Article  is  based  upon  the  general  condiiion  of  pardon  to 
any  penitent  sinner.  And  the  recovery  of  an  apostate 
Christian  is  accomplished  by  the  same  grace  the  same 


5*50  SIN   AFTER  JUSTIFICATION. 

penitence,  prayer  and  faith  that  are  requisite  to  the  con  • 
version  of  any  other  sinner.  Hence  Cyprian  says,  "  But 
I  wonder  that  there  are  some  so  obstinate,  as  not  to  think 
that  repentance  ought  to  be  given  to  such  as  are  fallen,  or 
suppose  that  pardon  should  be  denied  to  penitents,  when 
it  is  written,  '  Remember  from  whence  thou  art  fallen,  and 
repent  and  do  thy  first  ivories.'  "    Epis.  ad  Antonianum. 

But  tith.  vi.  4-6,  is  sometimes  quoted  in  opposition  to 
this,  and  the  term  "impossible,"  and  the  phrase,  "  to  re 
new  them  oqa;n  vnto  repentance,'"  are  regarded  as  wholly 
forbidding  the  possibility  of  returning  to  God.  But  this 
impossibility  sfiys  Bishop  Taylor,  "concerns  not  those 
that  return  and  confees  Christ,  but  those  that  willingly 
and  maliciously  roject  this  only  way  of  salvation,  and 
never  return  to  it  again."  Taylor  on  the  Effect  of  Re- 
pentance. This  interpretation  is  in  agreement  with  the 
whole  tenor  of  the  Scriptures.  "And  therefo"e  they  are 
to  be  condemned  who  say  they  can  no  more  sin  so  long 
as  they  live  here  ;  or  deny  the  place  of  forgivftu *ss  to  such 
as  truly  repent."  The  penitent  and  humble  hoekshdei 
may  say  as  did  penitent  David.  Ps.  li,  \°Z,  *le.?to~i 
unto  me  the  joy  of  thy  salvation." 

"  Ah  !  Lord,  with  trembling  I  conf"*s. 
A  gracious  soul  may  fall  from  gtace  ; 
Ti.*;  salt  may  loose  its  seaR'ning  powjr 
A' d  never,  r?«?ver  find  it  more. 

Lest  t\M  my  fearful  case  ehould  be 
Each  moment  knit  my  srul  to  thee 
And  lead  me  to  the  mount  ah-ive 
Through  the  iow  vale  of  h>.rub!e  }ove." 


ARTICLE  XIII. 


OF  THE  CHURCH. 

"The  visible  Church  of  Christ  is  a  congregation  of  faithful 
men,  in  which  the  pure  word  of  God  is  preached,  and  the  sacra- 
ments duly  administered  according  to  Christ's  ordinance  in  all 
things  that  of  necessity  are  requisite  to  the  same." 

SECTION  FIRST 
What  the  Church  is. 

1.  "  The  visible  Church  of  Christ  is  a  congregation  of 
faithful  men.''  The  analysis  of  this  definition  of  a  church, 
will  show  it  to  be  sufficiently  comprehensive  for  all  useful 
purposes.  The  term  church,  in  its  most  enlarged  sense, 
signifies  the  whole  number  of  those  who  agree  in  wor- 
shiping God  according  to  the  doctrines  of  the  Holy  Scrip- 
tures. The  word  was  used  by  the  Greeks  to  denote  an 
assembly  of  men,  called  together  for  any  particular  pur- 
pose. It  was  applied  to  all  assembles,  without  respect 
to  their  precise  nature,  which  could  u»ly  be  determined  by 
the  circumstances  which  brought  them  together.  These 
assemblies  might  be  good  or  bad,  or  a  mixture  of  both. 
In  a  restricted  sense,  the  term  was  used  by  the  Hebrews 
to  denote  all  those  who  belonged  to  the  Jewish  nation,  and 
professed  the  Jewish  religion.  It  is  said  that  the  early 
Christians  took  this  word  from  the  Jews,  and  applied  it  to 
particular  societies  of  believers  in  particular  places,  as  in 
Acts,  viii,  1,  "  The  church  which  was  at  Jerusalem." 

The  term  sometimes  means  the  assemblies  of  religious 
societies  as  in  1  Cor.  xi,  18,  "For  first  of  all,  when  ye 

231 


232 


WHAT   THE   CHl'RCH  IS. 


come  together  in  the  church,  I  hear  tnat  there  be  divi- 
sions among  you."  Ch.  xiv,  19,  "Yet  in  the  church  I 
had  rather  speak  five  words  with  my  understanding." 
Verse  28,  "  But  if  there  be  no  interpreter,  let  him 
keep  silence  in  the  church."  It  matters  not  whether  the 
congregation  is  in  a  house,  or  in  the  open  air,  the  term 
still  has  its  application,  and  means  the  same  thing. 

But  the  term  church  is  used  to  denote  all  those  who 
profess  the  Christian  religion,  without  respect  to  particular 
places,  as  1  Cor.  xii,  28,  "  And  God  hath  sent  some  into 
the  church,  first,  apostles,"  tfcc.  Mutt,  xvi,  18,  "And 
upon  this  rock  will  I  build  my  church."  These  passages 
distinguish  the  whole  body  of  believers  as  the  Church  of 
Christ. 

The  term  often  means  the  places  where  the  people  of 
God  assemble  for  prayer  and  other  religious  services,  and 
the  congregations  assembled  with  them.  B.it  in  its  more 
limited  and  Scripture  sense,  it  means  the  whole  collect  ve 
body  of  believers,  redeemed  out  of  every  nation,  and 
which  are  called  the  Church  of  Jesus  Christ.  In  this 
connection,  the  term  occurs  very  often  in  the  Sciiptuies. 

2.  The  church  is  called  visible  to  distinguish  it  from 
the  universal  church.  The  term  visible  means  that  which 
may  be  seen,  or  falls  under  the  observation  of  the  senses. 
The  members  of  the  visible  church  may  be  seen  ;  their 
assemblies  are  public  ;  we  may  be  present  with  them,  and 
observe  the  celebration  of  their  several  parts  of  worship. 
But  when  the  visible  church  is  spoken  of,  we  are  not  to 
understand  that  there  are  two  churches,  visible  and  invi- 
sible. The  visible  church  includes  that  part  of  the  invi- 
sible church  that  is  still  on  earth.  The  invisible  church 
includes  the  whole  family  of  God,  on  earth  and  in  heaven, 
from  the  beginning  to  the  end  of  the  world,  and  are 
known  to  God  alone.    It  consists  only  of  true  believers, 


WHAT   THE   CIIinCH  IS. 


233 


and  these  arc,  of  course,  not  visible  to  us.  As  men,  they 
are  objects  of  sense,  but  as  believers,  they  are  not.  These 
are  the  spouse  of  Christ,  and  as  a  part  of  his  invisible 
church,  their  glory  is  internal.  Pa.  x  v,  13,  "  T*  e  king's 
daughter  is  ajj  glorious  wilhin."  It  is  called  the  mystical 
body  of  Christ,  and  is  united  to  him  by  spiritual  bonds. 
1  Cor.  xii,  13,  "For  by  one  Spirit  are  we  all  baptized  into 
one  body,  whether  we  be  Jews  or  Gentiles,  whether  we 
he  bond  or  free  ;  and  have  been  all  made  to  drink  into  the 
same  spirit."  On  the  contiary,  the  visible  church  con- 
sists of  all  who  by  a  profession  of  their  fait))  in  Christ, 
belong  externally  to  the  visible  body  of  believers.  This 
being  true,  it  follows  that  the  visible  church  thus  com- 
posed, may  comprehend  both  good  and  bad  men — those 
who  are  known  to  God  to  be  sincere,  and  those  who  are 
insi;  cere,  or  hypocrites.  On  this  account,  it  is  compared 
to  a  floor,  uj  on  which  there  is  both  "  wheal"  and  "  chuff ;" 
to  a  field,  where  "tares"  as  well  as  "good  seed "  are 
sown;  to  a  ?iel,  in  which  there  are  both  "good"  and 
"  bad"  fish  ;  and  to  ngreul  house,  in  which  there  are  good 
and  bad  materials. 

It  is  called  "  the  visible  Church  of  Christ,"  because  its 
members  publicly  profess  Christ's  religion,  and  because  he 
has  given  himself  for  the  church — EjJi.  v,  26,  27,  "  That 
he  might  sanctify  and  cleanse  it  with  the  washing  of  water 
by  the  word.  That  he  might  present  it  to  himself  a  glo- 
rious church,  not  having  spot  or  wrinkle,  or  any  such 
thing;  but  that  it  should  be  holy  and  without  blemish." 

3.  The  church  is  called  "a  conyrctjalion  of  fuilltfi.l 
men."  But  the  term  congregation  does  not  restrict  the 
term  church  to  one  single  society  of  believers,  worshiping 
in  any  one  particular  place.  The  visible  church  is  uni- 
versal, consisting  of  the  whole  body  of  believers  dispersed 
through  all  parts  of  the  world.  Hence,  it  is  called  in  the 
10  • 


£34 


WHAT  THE   CHURCH  IS. 


Scriptures  by  various  names,  as  "a  body,"  "the  king 
<lom  of  God,"  "the  house  of  God."  "A  body"  is  com- 
posed of  various  members,  all  so  connected  as  to  form  one 
body.  "A  kingdom  "is  but  one,  though  made  up  of 
many  subordinate  provinces  and  states.  Vine  house  of 
God"  implies,  lhat  though  made  up  of  many  parts,  it  is 
but  one  spiritual  family.  Now,  as  it  is  impossible  for  this 
universal  society  to  assemble  in  one  place  for  the  obser- 
vance of  religious  ordinances,  it  is  necessary  that  particu- 
lar churches  be  formed  for  this  purpose,  and  which  shall 
constitute  the  integral  parts  of  the  one  visible  and  univer- 
sal Church  of  Christ. 

The  church  is  said  to  be  composed  of  "faithful  men;" 
men  who  have  believed  in  the  Lord  Jesus  Christ  as  the 
Saviour  of  sinners,  and  who  have  yielded  a  full  assent  to 
the  doctrines  of  the  gospel,  and  who  have  joined  them- 
selves, by  a  profession  of  this  faith,  to  the  society  of  God's 
people.  By  the  term  faithful,  we  are  not  to  understand 
that  all  the  members  of  the  visible  church  are  full  of  faith, 
in  its  limited  sense  of  justifying  faith.  They  are  faithful 
men  by  profession,  just  as  the  church  is  called  holy,  be- 
cause holiness  is  the  profession  of  its  members.  But  this 
general  remark  is  not  designed  to  modify  the  fact,  that 
there  are  many,  very  many,  in  the  visible  church  who 
are  renewed  by  the  Holy  Ghost,  and  who  constantly  walk 
with  God  as  did  Enoch. 

4.  Though  this  Article  speaks  of  the  Church  of  Christ, 
it  does  not  follow  that  the  church  had  no  being  on  earth 
previous  to  the  personal  ministry  of  Christ.  The  Bible  is 
full  of  proof  of  its  regular  establishment  and  permanent 
existence  from  the  earliest  periods.  And  as  it  has  existed 
in  all  past  ages,  so  it  is  destined  to  exist  through  all  com- 
ing ages.  Whatever  may  be  the  condition  of  earthly 
kingdoms  and  nations,  certain  it  is,  that  neither  power  noi 


OUTWARD   TESTS  OF  A  TRUE  CHURCH. 


28fi 


policy  can  accomplish  the  overthrow  of  the  Church  of 
Christ. 

"  Immovable  by  mortal  power  — 
Built  on  eternity." 

How,  then,  can  men  look  upon  the  church,  but  with 
feelings  cf  profound  reverence  ?  How  can  they  lightly 
esteem  her  high  and  ennobling  privilege?,  and  how  can 
they  be  contented  to  indulge  merely  in  the  outward  cere- 
monials of  the  church,  when  it  is  their  high  privilege  and 
duty  to  be  "all  glorious  within  ?" 

'Vessels  of  mercy,  sons  of  grace, 

Be  purged  from  every  sinful  stain 
Be  like  your  Lord,  his  word  embrace 
Nor  bear  his  hallow'd  name  in  vain." 


SECTION  SECOND. 
Outward  Tests  of  a  True  Church. 
1.  The  first  test  of  the  true  Church  of  Christ  is,  that 
"the  pure  word  of  God  is  preached."  By  this,  and  not 
by  the  authority  and  decisions  of  the  church  itself,  are  we 
to  judge  of  the  purity  and  effectiveness  of  the  Church  of 
Christ.  Romanists  maintain  just  the  reverse  of  this. 
They  affirm  that  the  authority  of  the  Scriptures  is  derived 
from  the  church,  and  that  it  has  a  right  to  determine  what 
is,  and  what  is  not,  the  pure  word  of  God.  Assuming 
this  absurdity,  Romanists  have  not  only  corrupted  the 
pure  word  of  God,  but  they  have  even  maintained  that, 
of  itself,  it  is  not  sufficient  for  salvation,  and  have  there 
fore  joined  to  it  the  traditions  of  men.  Not  content  with 
this,  thej  placed  the  Apocryphal  books  on  an  equal  stand- 
ing with  the  Scriptures,  at  a  solemn  convocation  of  the 
Council  of  Trent,  in  A.  D.  1546.  These  books  contain 
many  things  that  are  erroneous,  superstitious,  and  demo- 


236 


OUTWARD   TESTS   OF  A   TRUE  CHURCH. 


ralizing  ;  but  still  Romanists  presume  to  give  them  an 
equal  standing  with  the  Bible,  and  boldly  denounce  all 
who  claim  that  the  Bible  without  these  is  sufficient  for  all 
the  purposes  of  justification  and  a  pious  life. 

But  Protestant  Christians  claim,  in  opposition  to  all 
this,  that  the  Bible,  without  tradition  and  the  Apocrypha, 
is  the  pure  word  of  God,  and  make  this,  together  with  the 
proper  administration  of  but  tivo  sacraments,  the  distinc- 
tion between  themselves  and  Papists. 

2.  But  the  pure  word  of  God  is  preached  in  the  visible 
Church  of  Christ ;  that  is,  publicly  read  and  explained, 
either  by  texts,  paragraphs,  or  chapters.  But  by  whom 
is  the  word  of  God  to  be  preached  ?  By  such  persons 
only  as  God  has  called  to  this  important  work.  The 
office  of  public  preaching  was  appointed  by  Christ  himself, 
as  an  institution  to  maintain  and  spread  the  gospel  through 
all  nations  and  ages,  and  to  complete  the  organization  and 
effective  construction  of  the  church  itself.  The  Apostles 
were  set  apart  as  preachers  and  founders  of  churches 
wherever  they  went.  These  again  set  apart  a  perpetual 
office  of  teaching,  and  directed  the  churches  to  receive 
them  as  the  called  and  appointed  of  God.  To  these,  and 
their  successors  in  office  forever,  God  has  committed  the 
care  and  instruction  of  the  visible  church.  It  is  their 
chief  business  to  preach  the  pure  word  of  God  to  the  peo- 
ple, and  to  defend  it  from  the  encroachments  and  errors 
of  papists  and  infidu's. 

3.  The  second  test  of  the  true  visible  Church  of  Christ 
is,  "  (he  sacraments  duly  administered  according  to  Christ's 
ordinance  in  all  things  that  of  iiecessity  are  requisite  to  the 
same  "  There  are  but  two  saoraments  in  Christ's  Church 
— Baptism  and  the  Lord's  Supper.  These  two  sacraments 
are  substantially  the  same  with  those  of  the  Old  Testa 
mcnt — Circumcision  and  the  Passover.    In  the  Old  Testa 


OL'TWARI)   TESTS  OF  A  TRUE  CIU'RCH. 


2:37 


ment,  these  sacraments  represented  Christ  as  to  come,  a  d 
in  the  New  Testament,  the  sacraments  represent  him  as 
already  come.  In  both  of  these  dispensations,  the  sacra- 
ments were  both  siyns  and  seals  of  the  righteousness  of 
faith. 

A  sacrament  is  defined  to  mean  a  sacred  oatli  or  obli- 
gation. The  wc  rd  denotes  tliose  ordinances  of  religion  by 
which  Christians  come  under  obligations  to  serve  God  in 
the  experience  and  practice  of  religion,  and  are  defined  to 
he  the  ''outward  and  visible  signs  of  an  inward  and  spiri- 
tual grace  given  unto  us,  ordained  by  Christ  himself  as  a 
means  whereby  we  receive  the  same,  and  a  pledge  to  as- 
sure us  thereof."  According  to  this  definition,  Baptism 
and  the  Lord's  Supper  are  certainly  sacraments,  for  they 
both  have  the  outward  and  visible  sign  of  the  inward  and 
spiritual  grace.  But  Romanists  add  to  these  two,  confir- 
mation, penance,  extreme  unction,  ordination,  and  marr'wye, 
making  in  all,  as  they  aftirm,  seven  sacraments.  To  this 
high-handed  assumption,  they  add,  if  possible,  a  worse 
blasphemy,  by  perverting  the  Scripture  formula  and  na- 
ture of  baptism,  and  by  teaching  the  bodily  presence  of 
Christ  in  the  bread  and  wine  of  the  Lord's  Supper.  Then 
they  pervert  the  express  words  of  Christ  by  withholding- 
the  cup  from  the  people.  Hence  the  propriety  and  neces- 
sity of  this  Article. 

4.  The  f€  things  that  of  necessity  are  requisite"  to  the  due 
administration  of  the  Christian  sacraments,  are,  for  Bap- 
tism, water  applied  to  the  subject  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost ;  and  for  the 
Lord's  Supper,  unleavened  head  and  wine.  These 
are  the  essential  matters  of  the  sacraments  of  Christ's 
Chui'  h.  In  the  Lord's  Supper,  the  bread  must  be  broken, 
and  the  wine  poured  out.  This  is  the  due  form  of  t:  is 
ordinance,  with  these  words,  "  Take,  eat."    "Drink  ye 


238  OUTWARD   TESTS  OF  A   TRUE  CHURCH. 

all  of  it."  "Do  this  in  remembrance  of  me."  Now, 
without  these  things,  none  of  the  Christian  sacraments  are, 
or  can  be  duly  aad  properly  administered. 

By  these  sacraments,  and  by  their  forms  of  adminis- 
tration, the  visible  Church  of  Christ  is  distinguished  from 
Romanists,  Pagans,  Mohammedans.  Jews,  and  Infidels. 
By  Baptism,  the  subject  is  admitted  into  the  Christian 
Church,  whether  he  be  an  adult  believer,  or  the  infant 
child  of  one  or  both  believing  parents. 

"Thus  we  engage  ourselves  to  thee, 
And  seal  our  cov'nant  with  the  Lord." 

By  the  Lord's  Supper,  the  Christian  believer  keeps  be- 
fore him,  and  in  perpetual  memory,  the  death  of  our  Lord 
Jesus  Christ.  1  Cor.  xi,  26,  "  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  show  the  Lord's  death 
till  he  come." 

"  Thy  body,  broken  for  my  sake, 

My  bread  from  heaven  shall  be; 
Thy  testamental  cup  I  take, 
And  thus  remember  thee." 

5.  In  the  Episcopal  Homily  for  Whitsunday,  we  have 
what  may  very  appropriately  close  this  Article :  "  The 
true  Church  is  a  universal  congregation  of  God's  faithful 
and  elect  people,  built  upon  the  foundation  of  the  Apostles 
and  Prophets,  Jesus  Christ  himself  being  the  chief  corner 
stone.  And  it  always  hath  these  notes  or  marks  whereby 
it  is  known ;  pure  and  sound  doctrine,  the  sacraments  ad- 
ministered according  to  Christ's  holy  institution,  and  the 
right  use  of  ecclesiastical  discipline.  This  description  of  the 
church  is  agreeable,  both  to  the  Scriptures  of  God,  and  also 
to  the  doctrine  of  the  ancient  fathers."     Ox.  Ed.,  p.  413 

From  the  foregoing,  we  may  learn  the  value  of  church 
purity. 


OUTWARD   TESTS  OF   A   TRUE  CHURCH 


239 


First,  externally.  This  is  predicated  of  the  church  by 
the  superior  excellence  of  its  religious  principles.  It  is 
called  holy,  and  its  members,  in  all  their  external  deport- 
ment, should  conform  to  the  rules  and  regulations  of  a 
holy  life.    This  is  external  purity  and  Christian  duty. 

Second,  internally.  Internal,  or  moral  purity,  is  the 
leading  and  main  object  of  the  establishment  of  the  church 
on  earth.  The  pure  word  of  God  preached,  is  the  instruc- 
tion of  the  Christian  Church  in  doctrines  and  morals,  and 
is  designed  to  bring  its  members  under  the  influence  of 
the  Divine  Spirit,  and,  consequently,  into  a  state  of  in- 
ternal purity.  "Without  this,  "no  man  shall  see  the 
Lord."  But,  "blessed  are  the  pure  in  heart,  for  they 
shall  see  God." 

"Blest  are  the  pure  in  heart. 

For  they  shall  see  our  God 
The  secret  of  the  Lord  is  theirs; 

Their  soul  is  his  abode. 
Still  to  the  lowly  soul 

He  doth  himself  impart, 
And  for  his  temple  a:  d  his  thron*, 

Selects  the  pure  in  heart." 


ARTICLE  XIV 


OF  PURGATORY. 

"  The  Ron.ish  doctrine  concerning  purgatory,  paidon,  worship 
ins,  and  adoration,  as  •well  of  images  as  of  relic>,  and  also  invo 
cation  of  saii.ts,  is  a  fond  tlnim,  vainly  invented,  and  grounded 
upon  no  wanant  of  Scripture,  but  repugnant  to  the  word  of  God." 

1.  "  The  Romish  doctrine  concevmng purgatory."  This 
doctrine  has  no  proof  in  reason,  the  Scriptures,  or  the 
history  of  the  primitive  church.  It  was  not  brought  into 
the  church  by  the  authority  of  God,  and  it  is  very  evident 
that  the  churches  which  were  planted  by  the  Apostles 
knew  nothing  of  purgatory,  for  the  Apostles  never  taught 
such  a  doctrine.  It  "  is  a  fond  thing,  vainly  invented,  and 
grounded  upon  no  wanant  of  Scripture."  It  is  no  doubt 
of  heathen  origin.  It  first  obtained  countenance  in  the 
church  by  Podc  Gregory,  about  the  end  of  the  sixth  cen- 
tury, and  in  process  of  time  obtained  a  very  general  re- 
ception, especially  after  fictitious  miracles  and  visions  be- 
gan to  govern  the  church.  Meanwhile,  the  very  ways  to 
purgatory  were  discovered  ;  one  in  Sicily,  one  in  Pazzueto, 
and  one  in  Ireland.  One  was  found  out  by  the  help  of  an 
angel,  and  another  by  the  devil.  Gregory  was  quite  car- 
ried away  with  these  illusions,  and  some  even  now  arc 
not  ashamed  to  own  them.  This  doctrine  gradually 
worked  itself  into  the  Romish  Church  during  the  sixth, 
seventh  and  eighth  centuries,  but  in  rather  a  rude  shape. 
For  some  ages  it  seems  not  to  have  obtained  as  a  matter 
of  certainty,  so  far  was  it  from  becoming  an  article  of 
faith.    Still,  the  error  existed,  and  continued  to  win  the 

210 


PURGATORT.  241 

confidence  of  the  popes,  till  the  Council  of  Florence,  in 
A.  D.  1439,  when  it  was  solemnly  decreed  to  be  an  arti- 
cle of  faith  in  the  Catholic  Church.  This  decision  was 
subsequently  confirmed  by  the  Council  of  Trent,  and  is 
embraced  in  the  seventh  article  of  the  creed  of  Pope  Pius 
IV,  in  these  words  :  "  1  constantly  hold  that  there  is  a 
purgatory,  and  that  the  souls  there  are  assisted  by  the 
faithful."  With  this  brief  sketch  of  the  origin  and  history 
of  purgatory,  its  nature  may  be  learned  from  Bishop 
Burnett,  in  these  words  :  "  The  doctrine  of  the  Church  of 
Rome  is,  that  every  man  is  liable  both  to  temporal  and 
eternal  punishment  for  his  sins;  that  God,  upon  the  ac- 
count of  the  death  and  intercession  of  Christ,  does  indeed 
pardon  as  to  its  eternal  punishment ;  but  the  sinner  is  still 
liable  to  temporal  punishment,  which  he  must  expiate  by 
acts  of  penance  and  sorrow  in  this  world,  together  with 
Mich  other  sufferings  as  God  shall  think  fit  to  lay  upon 
him  ;  but  if  he  does  not  expiate  these  in  this  life,  there  is 
a  state  of  s'iffering  and  misery  in  the  next  world,  where  the 
soul  is  to  Lear  the  temportl  punishment  of  its  sins;  which 
may  continue  longer  or  shorter  till  the  dar  of  Judgment. 
And  in  order  to  the  shortening  of  this,  the  prayers  and 
supererogations  of  men  here  on  earth,  or  the  intercession 
of  the  saints  in  heaven,  but  above  all  things,  the  sacrifice 
of  the  mass,  are  of  great  importance."    Expos.,  Ait.  xxii. 

This  doctrine  of  a  middle  t  tate  of  suffering  for  sin,  is 
said  to  be  "a  fond  thing,  vainly  invented,  and  founded 
upon  no  warrant  of  Scripture,  but  repugnant  :o  the  word 
of  God." 

First.  No  passage  of  Scripture  can  be  produced,  that 
in  any  possible  interpretation  proves  this  doctrine. 

Serond.  This  doctrine  contr;  diets  every  passage  of  the 
Bible  that  refers  to  the  pardon  of  sin  and  the  future  state. 
Pardon  of  sin  can  be  obtained  only  on  account  of  the 


212 


PARDON. 


merit  of  Christ,  and  the  Scripture  speaks  only  of  two  static 
beyond  the  grave — heaven  and  hell  ;  happiness  and 
punishment.  The  state  of  the  rich  man  ;  nd  Lazarus, 
noticed  in  Luke  xvi,  22,  23,  is  what  is  to  be  understood 
of  the  righteous  and  the  wicked  in  the  future  world. 
Christ  says,  when  speaking  of  the  future  state  of  these 
different  persons,  in  Matt,  xxv,  46,  "  These  shall  go  away 
into  everlasting  punishment ;  but  the  righteous  into  life 
eternal."  Neither  of  these  passages,  nor  any  other  that 
may  be  cited,  give  any  intimation  of  such  a  place  as  pur- 
gatory, either  by  this  peculiar  name,  or  by  any  other 
name.  But  if  we  ask  a  Romanist  to  prove  purgatory  by 
the  Bible,  Lis  first  passage  is,  1  Pet.  iii,  19,  "  By  which 
also  he  went  and  preached  unto  the  spirits  in  prison."  A 
more  irrelevant  passage  could  not  be  selected,  and  yet  this 
is  the  main  proof  of  purgatory.  All  this  passage  can 
mean,  and  which  is  the  true  meaning  too,  is,  that  Christ 
preached  to  the  antedeluvians  in  the  person  of  Noah,  be- 
fore, and  while  he  was  building  the  ark.  It  is  very  evi- 
dent, therefore,  that  purgatory  finds  no  support  in  this 
passage.    And  this  is  its  fate  throughout  the  whole  Bible. 

But  the  doctrine  of  purgatory,  in  common  with  nume- 
rous other  Romish  dogmas,  detracts  from  the  merit  of 
Christ.  If  Christ  died  for  sinners,  anrl  thereby  redeemed 
them  from  sin  and  hell,  then  the  idea  of  farther  merito- 
rious suffering,  either  by  Christ  himself,  who  has  suffered 
once  for  sin,  or  by  the  sinner  himself,  detracts  from  the 
original  perfection  of  Christ's  work,  and  places  merit  in 
the  actions  of  the  creature.  No  one,  who  is  a  careful 
inquirer  after  truth,  can  fail  to  see  that  this  is  exactly  op- 
posite to  the  uniform  doctrine  of  the  Bible,  and  must 
therefore  be  false. 

2.  This  Article  opposes  the  Romish  doctrine  ot  pa>  Ion. 
Papists  maintain  that  the  church  ba«  *.   -tu*'  the 


IMAGES. 


213 


whole,  or  any  part  of  tlie  pains  of  purgatory,  on  certain 
conditions.  This  supposed  power  of  the  church  depends 
upon  two  other  errors  for  whatever  of  support  it  may  hav  e 
— purgatory,  and  worki  of  supereroga'ion.  Purgatory  is 
false,  as  has  already  been  shown,  and  supererogation  is 
falsi*,  as  has  been  proved  in  the  Notes  on  Art.  XI;  there- 
fore the  doctrine  of  pardon,  as  held  by  Romanists,  is  false. 
It  gives  to  man  the  power  to  pardon  sin,  whereas,  Murk 
ii,  7,  '•  Who  can  forgive  sins  but  God  only  ?"  Thus  it  is, 
that  the  Romish  doctrine  concerning  pardon,  is  clearly 
"repugnant  to  the  word  of  God." 

It  is  true,  however,  that  the  Church  of  Christ  has  a 
warrant  in  the  Scriptures,  and  therefore  a  right,  to  put 
notorious  sinners,  within  her  own  jurisdiction,  under  disci- 
pline for  their  sins.  But  this  discipline  is  confined  to  this 
world,  and  is  designed  to  secure  the  reformation  of  sinners. 
Hence,  the  offender  may  be  reproved,  or  excluded  from 
the  Sacrament  of  the  Lord's  Supper  for  any  givep  length 
of  time,  or  until  he  gives  evidence  of  repentance  and  refor- 
mation ;  or  he  may  even  be  excluded  from  all  connection 
with  the  church.  But  all  this  does  not  assume  that  the 
church  has  power  to  remit  his  sins.  This  is  the  preroga- 
tive of  God,  and  none  else. 

3.  But  this  Article  forbids  the  "worshiping  and  adora- 
tion, as  well  of  images  as  of  relics."  That  Romanists  do 
both,  is  so  clear,  that  proof  were  unnecessary.  Image 
worship  is  expressly  forbidden  in  Ex.  xx,  4,  5,  "  Thou 
shalt  not  make  unto  thee  any  graven  image,  or  any  like- 
ness of  anything  that  is  in  the  heaven  above,  or  that  is  in 
the  earth  beneath,  or  that  is  in  the  water  under  the  earth  ; 
thou  shalt  not  bow  down  thyself  to  them,  nor  serve  them." 
Notwithstanding  this  plain  command,  the  Israelites  feM 
into  the  very  sin  here  forbidden,  and  were  sorely  pun- 
ished.   These  very  persons  were  told  that  the  reason  whj 


9U 


RELICS. 


God  did  not  assume  some  visible  shape,  when  he  gave 
the  law  fn  m  Sinai,  was,  "Lest  ye  corrupt  yourselves, 
and  make  you  a  graven  image."  Dent,  iv,  16.  But  Ro- 
manists, net  frightened  either  by  the  force  of  God's  law 
against  images,  or  by  the  punishment  of  the  Israelites, 
attempt  to  defend  the  use  of  images  by  making  a  difference 
between  an  image  and  an  id  J  ;  the  image  being  a  true 
representation  of  a  thing,  while  an  idol  represents  nothing. 
They  then  assert  that  images  may  be  used  as  aids  to  the 
mind,  and  a*  directories  of  the  thoughts  in  our  approaches 
to  (rod.  They  plead  thai  the  early  Christians  used  them 
for  this  purpose.  But  this  is  not  true,  for  it  is  a  historic 
fact  that  the  heathen  reproached  the  w  for  not  using  them. 
Moreover,  images  were  not  introduced  into  Christian 
churches  till  the  fifth  century.  Hence  the  testimony  of 
Origin,  A.  D.  300:  "We  do  not  honor  images,  that  as 
much  as  in  us  lies,  we  might  not  fall  into  the  suspicion 
that  these  images  were  other  Gods."  To  this  we  add  the 
testimony  of  Gregory  the  Great,  in  A.  D.  490  :  "  To  wor- 
ship images,  by  all  means  avoid." 

But  this  Article  is  alike  opposed  to  relics  as  belonging 
to  that  class  of  objects  that  may  not  be  worshiped.  By 
these  we  may  understand  the  remains  of  departed  saints, 
as  their  bodies,  their  bones,  their  hair,  their  clothes,  &c. 
To  such  things  as  these,  Romanists  attach  great  virtue, 
and  even  claim  that  miracles  have  been  wrought  by  them. 
An  example  of  worshiping  relics  is  recorded  in  2  Kings 
xviii.  4.  But  in  connection  with  this  record,  is  the  fact 
that  ITezckiah  "brake  in  pieces  the  brazen  serpent  that 
Moses  had  made  ;  for  unto  those  days  the  children  of 
Israel  did  burn  incense  to  it."  The  sin  of  these  Israelites 
was  reproved  by  destroying  the  brazen  serpent,  which 
clearly  proves  that  such  a  practice  was  not  allowed  even 
in  that  rude  age.    That  Hezekiah  was  commended  for 


RELIC'S. 


this  act,  there  can  be  no  doubt,  for  it  is  said  in  verge  7 
tnat  "  the  Lord  was  with  him  ;  and  he  prospered  whither 
soc\er  he  went  forth."  Meanwhile  it  is  true  that  the  Is 
raeliles  preserved  Aaron's  rod  and  a  specimen  of  the 
manna  that  fell  in  the  wilderness,  but  there  is  no  evidence 
that  they  worshiped  them.  They  were  preserved  as  re 
cord*  of  God's  power  and  goodness.  We  cannot  omit  in 
this  place  the  remarkable  case  recorded  in  2  Kinys  xiii, 
81,  "  And  it  came  to  pass,  as  they  were  burying  a  man 
that  h<  hold,  they  spied  a  bard  of  men  ;  and  they  cast  the 
man  into  the  sepulchre  of  Elisha  ;  and  when  the  man  was 
let  down,  and  touched  the  bones  of  Elisha,  he  revived, 
and  stood  up  on  his  feet."  This  was  a  real  miracle.  ( •!'- 
fected,  no  doubt,  by  contact  with  the  bones  of  the  prophet, 
but  we  have  no  record  that  ever  these  bones  were  wor- 
shiped, or  that  pilgrimages  were  undertaken  simply  to  see, 
or  to  be  healed  by  these  bones.  Arts  xix,  11,  12,  "  God 
wrought  special  miracles  by  the  hands  of  Paul  ;  so  that 
from  his  body  were  taken  unto  the  sick,  handkerchiefs,  or 
aprons,  and  the  diseases  departed  from  them,  and  the  evil 
spirits  went  out  of  them."  Now  here  is  another  real 
miracle  by  the  clothes  of  St.  Paul,  but  there  is  no  rcco'd 
that  the  people  adored  or  worshiped  them.  Arts  viii,  2, 
"Devout  men  <arried  the  body  of  Stephen  to  his  burial," 
but  it  is  not  said  they  worshiped  it,  though  it  was  the 
body  of  a  better  man  than  any  Romish  pope  that  ever  lived 
Now,  from  all  these  facts,  we  draw  this  general  conclu- 
sion :  If  relics  had  been  intended  to  be  objects  of  ado- 
ration, they  would  have  been  spoken  of  as  such,  and 
would  have  been  preserved  by  special  Divine  care.  But 
no  such  thing  appears  in  any  part  of  the  Holy  Record, 
therefore  it  has  no  authority  from  God.  Hence  St.  Au- 
qustine,  in  A.  D.  410,  says:  "Let  us  not  make  it  any  part 
of  religion  to  worship  men  that  are  dead." 


246  INVOCATION  OF  SAINTS. 

4.  Invocation  of  saints.  This  is  another  Romish  error 
against  which  this  Article  is  directed.  This  doctrine  may 
be  stated  in  these  words:  "The  saints  reigning  with 
Christ  offer  up  their  prayers  for  m  >n,  and  it  is  good  and 
useful  to  invocate,  or  pray  to  them."  But  to  prove  by  Ro- 
manists themselves  that  they  do  pray  to,  and  invoke  the 
saints,  we  refer  to  the  encyclical  letter  of  Pope  Gregory 
XVI,  dated  Aug.  15,  1832:  "Let  us  raise  our  eyes  to 
the  most  blessed  Virgin  Mary,  who  alone  destroys  all 
heresies,  who  is  our  greatest  hope,  yea,  the  entire  ground 
of  our  hope."  With  this  letter  before  us,  toge'her  with 
some  of  the  written  prayers  of  Romanists,  it  is  folly  for 
them  to  deny  the  well  known  fact  that  they  do  make 
prayer  to  saints.  This  practice  is  "a  fond  thing,  vainly 
invented,"  because  it  assumes  that  the  saints  are  omni- 
present and  omniscient,  which  can  be  predicated  of  no 
being  but  God.  It  is  "  npugnant  to  the  word  of  God," 
because,  1  Tim.  ii,  5,  "  There  is  one  God,  and  one  medi- 
ator between  God  and  men,  the  man  Christ  Jesus ;"  rnd 
because  there  is  no  example  of  prayer  to  saints  noticed  in 
the  whole  Bible,  except  the  prayer  of  the  rich  man  in  hell, 
and  that  received  no  answer. 

From  what  has  been  said,  we  conclude  that  "  The  invo- 
cation of  saints  is  not  contained  in  the  word  of  God,  or  in 
the  canonical  Scriptures  of  the  Old  and  New  Testaments. 
This  has  been  expressly  admitted  by  many  Romanists. 
There  is  no  part  of  Scripture  which  teaches  the  invocation 
of  saints.  There  is  no  express  command  which  enjoins  it. 
There  is  no  promise  that  such  invocation  is  acceptable  (c 
God  or  useful  to  men.  There  is  no  example  furnished  in 
Scripture,  that  the  saints  who  have  departed  this  life  have 
been  worsl  iped.  There  is  no  threatening  in  Scripture,  no 
example  of  punishment  threatened  or  executed  against 
those  who  refuse  to  worship  saints."    Elliot  on  Rom. 


DOT*   OF  PROTESTANTS. 


247 


Thus  it  /s  that  the  objections  of  this  Article  to  Romanism 
are  fully  established,  and  thus  it  is  that  "  the  Romish  doc- 
trine concerning  purgatory,  pardon,  worshiping,  and  ado- 
ration, as  well  of  images,  as  of  relcs,  and  also  invocation 
of  saints,  is  a  fond  thing,  vainly  invented,  and  grounded 
upon  no  warrant  of  Scripture,  but  rather  lepugnant  to  the 
word  of  God." 

These  corruptions  of  doctrine  that  are  so  manifestly 
contrary  to  the  Bible,  and  the  consequent  corrupt  prac- 
tices of  the  Romish  people,  that  detract  so  much  from  the 
pure  morality  of  the  New  Testament,  should  induce  every 
Piotestant  Christian,  and  every  philanthropist  and  patriot 
in  the  whole  land, 

First.  To  a  more  thorough  study  of  the  Holy  Scriptures. 
These,  it  is  said  by  St.  Paul,  2  Tun.  iii,  16,  17,  are  "  prof 
ble  for  doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness,  that  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works."  Hence  it  is,  that  any- 
thing beyond  the  limits  of  this  Book,  that  may  be  claimed 
as  a  fundamental  Christian  doctrine,  or  that  might  tend  in 
the  least  to  injure  the  faith  or  practice  of  the  least  of  God's 
children,  should  be  instantly  discarded.  The  church  is 
to  be  judged  by  the  purity  of  her  doctrines,  and  her  doc- 
trines are  contained  only  in  the  Scriptures,  and  not  in  the 
decrees  of  councils,  or  the  traditions  of  men. 

To  be  familiar  with  the  doctrines  of  Christianity,  and 
thereby  to  avoid  error  in  faith  and  practice,  is  the  duty 
of  every  man  who  would  be  an  intelligent  Christian. 
This  duty  can  only  be  discharged  by  a  careful  and  tho- 
rough study  of  the  Bible. 

"  'Tis  like  the  sun,  a  heavenly  light, 

That  guides  us  all  the  day  ; 
And,  through  the  dangers  of  the  night, 

A  lamp  to  lead  our  way." 


£48  DUTY   OF  PROTESTANTS. 

Second.  Seeing  that  Romanism  is  rapidly  spreading  I. cr 
errors  and  superstitions — the  mass,  purga  ory,  idolatry, 
tfcc. — it  becomes  the  duty  of  eveiy  professirg  Christian  to 
sustain  by  all  the  Scriptural  means  that  may  be  in  his 
power,  the  institutions  of  Protestant  Christianity.  The 
Bible  is  one  ;  the  Missionary  cause  is  another ;  and  1  y  no 
means  is  the  cause  of  Sabbath  Schools  to  be  forgotten. 
These  are  the  great  powers  of  the  church  by  wl  ich  the 
truth  is  to  be  propagated,  and  by  which  the  rising  gene- 
rations are  to  be  fortified  against  the  cunning  devices  of 
the  "man  of  sin."  Meanwhile  the  Chiistian  paren*,  the 
Christian  child,  should  never  forget — Zech.  iv,  6 — that  it 
is  "not  by  might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord  of  hosts,"  that  their  efforts  to  do  good  shall  be 
made  successful. 

Confident  trust  in  God,  the  Divine  Spirit  in  the  soul, 
the  faithful  performance  of  every  Christian  duty;  a  con- 
tinued and  lively  effort  to  disseminate  the  truth,  and  to 
establish  a  pure  Christian  worship,  will  constitute  a  power 
that  will  soon  subdue  the  proud  nations  of  the  earth,  de- 
molish the  fictions  of  Romanism,  and  bring  men  and  na- 
tions to  the  cross  of  him  who  has  said  in  Matt.  xxv:ii,  18, 
"All  power  is  given  unto  me  in  heaven  and  in  earth." 

"  Tis  his  the  drooping  soul  to  raise 

To  rescue  all  by  sin  oppress  d  ; 
To  clothe  them  with  the  robes  of  praise 

And  give  their  weary  spirits  rests." 


ARTICLE  XV. 


OF  SPEAKING  IN  THE  CONGREGATION  IN  SUCH 
A  TONGUE  AS  THE  PEOPLE  UNDERSTAND. 

'•  It  is  a  thing  plainly  repugnant  to  the  word  of  God,  and  the 
custom  of  the  Primitive  Church,  to  have  public  prayers  in  the 
Church,  or  to  minister  the  Saciameuts  in  atoiiyue  not  understood 
by  the  people  " 

1.  This  Article  is  based  upon  the  obvious  commor 
sense  nature  of  religious  worship.  It  opposes  the  unna- 
tural practice  of  the  Romish  Church  in  the  use  of  a  lan- 
guage not  understood  by  the  people,  as  both  antiscriptui  al 
and  contrary  to  the  cus  om  of  the  Primitive  Church. 
But  unnatural  and  as  unscriptural  a<  the  practice  of  con- 
ducting public  worship  in  an  unknown  tongue  may  be, 
still  Romanists  cling  to  it  as  an  element  of  life,  and  boldly 
affirm  the  propriety  of  it  by  quoting  the  acts  and  doings 
of  their  councils,  by  which  il  was  established.  This  Ar- 
ticle contains  two  reasons  why  the  public  services  of  the 
church  si  ould  not  be  conducted  in  an  unknown  tongue. 

First.  "  It  is  a  thing  plainly  repugnant  to  the  word  of 
God."  All  Scripture  is  founded  upon  reason,  and 
nothing  more  than  a  reason  ibie  practice  is  required  of 
churches  or  individuals  by  anything  that  God  has  written. 
And  as  religious  worship  consists  in  a  series  of  acts  by 
which  we  acknowledge  God  and  his  attribu'es,  rejoice  in 
his  goodness,  and  lay  claim  to  his  promises  of  mercy,  it 
is  a  dictate  of  obvious  reason  that  such  a  language 
should  be  used  in  the  worship  of  God  as  is  best  under- 
stood by  the  people.    In  such  a  language  tl.e  pconle  are 


250 


SPEAKING  IN  AN   UNKNOWN  TONGUE. 


to  be  instructed  in  religion.  Hence,  when  Ezra  and  Ne- 
hemiah  were  instructing  the  Jews,  Neh.  viii,  8,  "  They 
read  in  the  book  in  the  law  of  God  distinctly,  and  gave 
Hie  sense,  and  caused  them  to  imdcrcland  the  reading."  St. 
Paul  says,  in  1  Cor.  xiv,  2,  "He  that  speaketh  in  an  un- 
known tongue,  speaketh  not  unto  men,  but  unto  God,  for 
no  man  understandeth  him."  Verse  11,  "  So  likewise  ye, 
except  ye  utter  by  the -tongue  words  easy  to  be  under- 
stood, how  shall  it  be  known  what  is  spoken  ?  for  ye  shall 
speak  unto  the  air."  Verse  ii,  "  If  I  know  not  the 
meaning  of  the  voice,  I  shall  be  unto  him  that  speaketh  a 
barbarian,  and  he  that  speaketh  shall  be  a  barbarian  unto 
me."  Then  follows  the  general  direction  for  the  edifica- 
tion of  the  j  eople,  in  verse  27,  28,  "  If  any  man  speak  in  an 
unknown  tongue,  let  it  be  by°two,  or  at  the  most  by  three, 
and  that  by  course  ;  and  let  one  interpret.  But  if  there 
be  no  interpreter,  let  him  keep  silence  in  the  Churcii  ;  and 
let  him  speak  to  himself  and  to  God."  These  words  of 
the  Apostle  prove  the  common  sense  fact,  that  teaching  in 
the  church  in  an  unknown  tongue  is  equal  to  no  teaching. 
If  the  teacher  cannot  use  the  language  of  the  people, 
"  let  him  keep  silence  in  the  church."  This  fully  justifies 
every  word  of  our  Article,  and  clearly  sustains  the  fra- 
mers  of  it,  in  their  opposition  to  the  Romish  practice  of 
speaking  to  the  people,  in  the  ministration  of  the  sacra- 
ments, in  an  unknown  language. 

Second.  To  conduct  the  services  of  the  church  in  an 
unknown  tongue  is  contrary  to  "to  the  custom  of  the  pri- 
mitive church."  This  is  the  second  reason  assigned  by 
this  Article  why  the  common  language  of  the  people 
should  be  employed  in  the  service  of  the  church.  The 
custom  of  the  primitive  church  in  respect  to  'his  fact,  is 
described  by  Origin,  Head  of  the  School  at  Alexandria,  in 
A.  D.  202.    "  The  Grecians  pray  to  God  in  the  Greek, 


SPEAKING   IN   AN   UNKNOWN  TONGUE. 


251 


the  Romans  in  the  Roman,  and  every  one  in  his  own 
tongue."  Other  passages  from  Origin,  as  well  as  from 
St.  Basil,  which  mention  every  tongue's  praising  God  ; 
and  on  the  spread  of  the  gospel,  every  nation  worshiped 
and  praised  God  in  the  language  of  that  nation,  miglr  he 
cited  here  ;  hut  they  are  wholly  unnecessary,  inasmuch  as 
the  Bihle  settles  the  question  heyond  all  controversy. 

2.  Why  it  is  that  Romanists  still  adhere  to  the  un- 
meaning and  unscriptural  practice  of  praying  and  ad- 
ministering- the  sacraments  in  an  unknown  tongue,  is 
matter  of  astonishment,  unless  it  be  to  support  their  un- 
founded and  superstitious  pretensions.  But  the  practice, 
is  stoutly  contended  for,  and  a  bitter  curse  is  pronounced 
upon  all  ivho  condemn  it.  Hear^the  Covncil  of  Trent 
"  If  any  one  shad  say  the  practice  of  the  Roman  Church, 
in  uttering  uith  a  low  voice  part,  of  the  canon,  and  the 
words  of  consecration  ;  or  that  the  mass  should  le  celebrated 
in  the  veinacvlar  language  only;  or  that  water  is  not  to  be 
mixed  with  the  wine  when  the  sacrilic»is  offered,  because 
it  is  contrary  to  Christ's  institution  ;  let  him  be  ac- 
cursed.'' Here  the  claim  is,  if  possible,  more  un- 
reasonable ;  not  only  shall  the  language  be  such  as  the 
people  cannot  understand,  but  it  shall  be  >poken  "with 
a  low  voice  ;"  then  all  who  oppose  this  useless  and  un- 
scriptural practice  shall  "  be  accursed." 

•  Blind  unbelief  is  sure  to  err.' 

3.  With  these,  and  a  thousand  other  stupifying  appli- 
ances of  Romanism  that  crush  down  the  intellectual  and 
inora]  freedom  of  millions  of  our  race,  who  can  doubt  the 
divine  character  and  the  redeeming  elements  of  the  Great 
Reformation  ?  It  developed  the  fact,  that  all  the  people 
have  a  light  to  the  Holy  Scriptures  ;  and  it  uncovered  the 
Scripture  liu'.h  that  all  the  services  of  God's  house  should 


252  SPEAKING    IN  AN   UNKNOWN  TOWE. 

be  conducted  in  a  language  known  to  the  people.  It  re- 
deemed from  papal  slavery  and  tyranny,  nations  and 
states,  by  speaking  to  them  in  their  own  language,  the 
pure  word  o  life,  and  by  directing  their  minds  and 
hearts  to  the  one  sacrifice  for  sin,  in  the  person  of  our 
Lord  Jesus  Christ. 

4.  But  Romanists  offer  many  reasons  why  the  Latin 
language  should  still  be  continued  in  religious  worship. 
The  authority  and  infallibility  of  the  church — modern 
tongues  change  so  rapidly  and  so  often — the  unity  and 
catholicity  of  the  church  demand  that  one  language  be 
used,  so  that  any  priest  may  officiate  wherever  he  may  go. 
To  the  first  of  these  reasons  we  have  but  to  say,  that  the 
authority  and  wisdom  of  the  church,  however  pure, 
cannot  exceed  the  authority  and  wisdom  of  God.  When 
we  look  for  what  God  lias  said  on  this  subject,  we  go  to 
the  Bible,  which  teaches  that  the  public  worship  of  God 
should  not  be  conducted  in  an  unknown  tongue.  But 
Romanism  says  it  should,  and  therefore  Romanism  contra- 
dicts God's  word.  To  the  second  we  have  this  single  an- 
swer ;  Better  expend  a  small  amount  in  every  age,  in 
changing  some  words  in  the  church  service,  if  need  be, 
60  as  to  fully  accomodate  it  to  the  change  of  language, 
than  to  endanger  the  salvation  of  thousands  by  the  con- 
stant use  of  a  language  they  know  nothing  about.  To 
the  third  we  reply  in  a  quotation  from  Bishop  Burnett, 
"  Finally,  they  urge  the  communion  of  saints,  in  order  to 
which  they  think  it  necessary  that  prests,  wherever  they 
go,  may  be  able  to  officiate,  Avhich  they  cannot  do  if  every 
nation  worships  God  in  its  own  language.  And  this  was 
indeed  necessary  in  those  ages  in  which  the  Sec  of  Rome 
did,  by  provisions,  and  other  inventions  of  the  canonists, 
dispose  of  the  best  benefices  to  their  own  creatures  and 
servants.    That  trade  would  have  been  sooiled,  if  8 Wan- 


SPEAKING   IN   AN   UNKNOWN  TONGUE. 


253 


j^ers  might  not  have  been  permitted  till  they  had  learned 
the  language  of  the  country  ;  and  thus,  instead  of  taking 
care  of  the  people  that  ought  to  be  edified  by  the  public 
woisbip,  provision  was  made  at  their  cost  for  such  vagrant 
priests  as  have  been  the  scandals  of  the  church  in  all 
ages,  and  the  reproaches  of  religion."  Art.  xxiv. 

But  quite  enough  has  been  said  to  establish  the  doctrine 
of  our  Article,  and  to  show  how  little  foundation  there  is 
in  either  reason  or  the  Bible  for  the  Romish  practice  of 
using  an  unknown  language  in  the  services  of  religion. 
And  enough  has  been  s-.id  to  excite  in  our  hearts  a 
desire  to  praise  God  for  ti  e  Bible  in  our  own  language, 
and  for  the  abounding  privileges  of  Protestant  Chris- 
tianity. 


ARTICLE  XVI. 


OF  THE  SACRAMENTS. 

*'  Sacraments,  ordained  of  Christ,  ;ne  not  only  badges  fir  tokens 
of  Christian  men's  profession  ;  but  rather  they  are  certain  tigns 
of  grace,  and  Cod's  ;  ood  will  toward  US,  by  the  which  he  d<  til 
work  invisibly  in  us.  and  dolh  not  only  quicken,  but  also 
strengthen  and  confiim  their  faith  in  hint. 

"There  are  two  Sacraments  ordained  of  Christ  our  Lord  in  the 
gospel  ;  that  is  to  say,  Baptism  and  the  Supper  of  the  Lord. 

■'  Those  five  commonh  called  Sacraments,  that  is  to  say,  con- 
firmation, penance,  orders,  n  atrimony,  and  extreme  unction,  are 
not  to  be  accounted  for  sacraments  of  the  gospel,  being  such  as 
have  partly  grown  out  of  1  lie  corrupt  follow ii  g  of  the  Apostles  ; 
and  partly  are  states  of  life  allowed  in  the  Scriptures,  but  yet 
have  not  the  like  nature  of  baptism  and  the  Lord's  Supper,  because 
they  have  not  any  visible  sign,  or  ceremony  ordained  of  God 

"  The  sacraments  were  not  ordained  of  Christ  to  be  gazed  upon 
or  to  be  ca:ried  about  ;  but  that  we  should  daily  use  them.  And 
in  such  only  as  worthily  receive  the  same,  they  have  a  wholeson  e 
effect  or  operation  ;  but  they  that  receive  them  unworthily .  pur- 
chase to  themselves  condemnation,  as  St.  Paul  saith,  1  Cur.  xi,  29." 

SECTION  FIRST. 
Definition  of  a  Sacrament. 
1.  The  Latin  word  Sacramentum,  from  which  the  word 
sacrament  is  derived,  originally  signified  an  oath  of 
fidelity.  But  as  it  is  now  used,  it  denotes  those  ordi- 
nances of  religion  by  which  Christians  come  under  obliga- 
tions of  obedience  to  God  ;  hence  they  are  "  not  only 
badges  or  tokens  of  Christian  men's  profession  ;  but 
rather  they  are  certain  signs  of  grace  and  God's  good 
will  toward  us."  There  are  but  two  sacraments  in  the 
Christian  Church,  Baptism  and  the  Lord's  Supper. 
These  have  full  force  of  obligation  and  dignity  of  charac- 
ter, because  they  have  Divine  oriyin  and  express  institu- 
tion.    This  being  true,  it  follows  of  course,  that  no 

264 


DEFINITION  OF  A  SACRAMENT. 


255 


ordinance  ought  to  be  observed  in  the  church,  as  claiming 
a  sacramental  character,  but  such  as  have  been  ordained 
of  God.  It  is  his  right,  and  Ids  alone,  to  institute  sacra- 
ments, and  to  confer  the  blessings  which  are  thereby- 
represented.  No  rite  or  institution  can  deserve  the  name 
of  a  sacrament,  unless  it  be  instituted  of  God. 

2.  They  are  "  badges  of  Christian  men's  profession," 
by  which  they  are  distinguished  from  Jews,  Mohamme- 
dans, Heathens  and  Infidels. 

3.  "  They  are  certain  tigns  of  grace  and  God's  good  will 
toward  us."  They  show  God's  good  will  to  us  by  the 
fact  of  their  institution,  as  means  whereby  we  may  join 
ourselves  to  him  in  solemn  obligation  to  renounce  sin,  and 
to  be  dutiful  in  his  service. 

4.  They  are  also  the  means  "  by  which  he  do'h  work  in- 
visibly in  vs,  and  doth  not  only  quicken,  but  also  strengthen 
and  confirm  their  faith  in  him."  Hence  there  is  in  every 
divinely  authorized  sacrament  two  parts  ;  the  sign,  and 
tin-  thing  signified.  The  sign  is  something  sensible  and 
visible;  as  in  baptism,  the  sign  is  water;  and  in  the 
Lord's  Supper,  the  signs  are  bread  and  wine.  The  things 
signified  by  these  signs,  are  the  benefits  of  God's  grace 
secured  to  us  by  the  sacrifice  and  mediation  of  Christ. 

The  Christian  sacraments  may,  therefore,  be  regarded 
as  signs  between  God  and  believers,  implying,  on  the 
part  of  God,  the  gracious  tender  of  salvation,  on  condi- 
tion of  faith  and  obedience  ;  and  as  implying  on  the  part 
of  believers,  the  free  acceptance  of  salvation  on  these 
conditions.  Hence,  the  sacraments  are  both  signs  of 
God's  grace,  and  of  the  Christian's  profession  of  faith  in 
God.  They  are  so  many  channels  of  God's  grace  to  all 
who  use  them  according  to  their  true  import  and  the  di- 
rections of  their  Divine  Author. 

To  this  definition  I  will  subjoin  that  of  the  Westmin- 


256 


DEFINITION   OF   A  SACRAMENT. 


ster  Divines,  "  Sacraments  arc  holy  signs  and  seals  of 
the  covenant  of  grace,  immediately  instituted  by  God,  to 
represent  Christ  and  his  benefits,  and  to  confirm  our  in- 
terests in  him  ;  as  also  to  put  a  visible  difference  between 
those  that  belong  unto  the  church,  and  the  rest  of  the 
world  ;  and  solemnly  to  engage  them  to  the  service  of 
God  in  Christ,  according  to  his  word."  Conf.  of  Faith, 
Chap,  xxvii,  Sec.  I.  This  definition  will  apply  to  the  two 
sacraments  named  in  this  Article,  and  to  no  others. 
Both  of  these  sacraments  were  instituted  by  Christ  ; 
Baptism  in  these  words,  Mutt,  xxviii,  19,  "  Go  ye  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

The  Lord's  Supper  was  instituted  in  these  words, 
1  Cor.  xi,  24,  25,  "And  when  he  had  given  thai.ks,  he 
brake  it,  and  said,  Take,  eat,  this  is  my  body  which  is 
broken  for  you  ;  this  do  in  remembrance  of  me.  After 
the  same  manner  also,  he  took  the  cup,  when  he  had 
supped,  saying,  This  cup  is  the  new  testament  in  my 
blood  ;  this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance 
of  me."  These  are  the  words  of  institution  in  both  these 
ordinances,  and  they  show  clearly  that  Christ,  and  no 
other,  is  their  Author.  The  matter  of  baptism  is  water, 
and  the  matter  of  the  Lord's  supper  is  bread  and  wine. 
1  he  jorm  of  baptism  is,  "In  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost ;"  and  the  form  of 
the.Lord's  supper  is,  "This  is  my  body,  which  is  broken 
for  you."  "  This  cup  is  the  new  testament  in  my  blood." 
Now,  none  of  these  essential  requisites  can  be  predicated 
of  the  "  five  commonly  called  sacraments,"  of  the  Ro- 
mish Church,  "  that  is  to  say,  confirmation,  penance, 
orders,  matrimony,  and  extreme  unction ;"  and  hence 
these  "  are  not  to  be  counted  sacraments  of  the  gospel." 

6.  Baptism  and  the  Lord's  Supper,  as  Christian  ordi 


DEFINITION   OF   A  SACRAMENT. 


257 


nances,  occupy  the  same  place,  and  have  respect  to  the 
same  spiritual  blessings  that  circumcision  and  the  pas- 
sover  hi  d  in  the  Old  Testament  church.  Both  are  signa 
of  God's  ]o\e  and  mercy  to  his  people,  and  both  are  signs 
of  the  faith  of  God's  people  in  his  words  of  promise  to 
then.  Circumcision  was  the  sign  of  visible  membership 
in  tlie  "household  of  faith,*'  as  well  as  the  ordained 
means  of  entrance  into  the  visible  church.  Baptism  is  tlie 
sign  of  faith  in  our  Lord  Jesus  Christ,  either  in  the  sub- 
ject of  baptism  1  imself ;  or  in  the  parents  or  sponsors  of 
those  who  are  baptized  in  infv.ncy.  It  is  also  a  sign  of 
membership  in  the  visible  church  of  Christ.  The  p  s- 
sover  was  a  commemorative  ordinance,  and  locked  for- 
ward to  Christ  ;  and  its  annual  celebration  greatly 
increased  the  faith  and  love  of  God*s  pioplc.  The  Lord's 
Supper  is  eminently  commemorative,  while  it  looks  for- 
ward to  Christ  as  coming  the  second  time  "  without 
sin  unto  salvation."  It  strengthens  and  confirms  the 
faith  of  God's  children,  and  is  the  means  of  drawing 
them  into  bonds  of  closer  and  more  perfect  union  with 
Christ,  their  spiritual  head,  as  well  as  with  each  other. 

6.  But  while  the  Sacraments  of  (  hristianity  are  not  lo 
be  elevated  to  the  dignity  of  regenerating  ordinances,  they 
are,  nevertheless,  to  occupy  the  highest  stand  points  in 
the  practical  operations  of  the  church.  No  one  can  be 
said  to  be  in  the  visible  church  without  laptium  ;  and  no 
member  of  the  visible  church  can  innocently  neglect  the 
Loids  Supper.  "Do  this  in  remembrance  of  me,"  has 
all  the  force  of  any  other  command  of  God. 

"The  grace  vhich  1  to  all  bequeath 
III  this  divine  memorial  take. 

And,  mindful  of  your  Saviour's  death 
Do  this,  my  foU'wers.  for  my  sake 

Whose  dying  love  ha'h  left  behind 

Eternal  love  for  all  mankind.'' 
11  * 


258 


TUB  FIVE   KOMISU   SACRAMENTS  FALSE. 


SECTION  SECOND. 
Th:  Five  Romish  Sacraments  false. 
These  are,  "confirmation,  penance,  orders,  matrimony, 
and  extreme  unction."  We  have  said  these  are  false,  and 
for  the  following  reasons  :  They  "are  not  to  be  counted 
for  sacraments  of  the  gospel,  being  such  as  have  grown 
partly  out  of  the  corrupt  following  of  the  Apostles,  and 
partly  are  states  of  life  allowed  in  the  Scriptures  ;  but  yet 
have  not  the  like  nature  of  Baptism  and  the  Lord's  Supper, 
because  they  have  not  any  visible  sign  or  ceremony  or- 
dained of  God/'  I  will  now  proceed  to  show  that  these 
are  false  by  the  word  of  God  and  the  testimony  of  the 
Fathers. 

1.  Confirmation  is  not  a  sacrament.  In  church  history 
it  is  defined  to  be  a  rite  whereby  a  person  who  has  arrived 
at  proper  years,  or  years  of  discretion,  undertakes  the  per- 
formance of  every  part  of  his  baptismal  obligation,  either 
made  by  himself  or  his  sponsors,  at  the  time  of  his  bap- 
tism. This  rite  finds  its  princip  il  support  in  Acts  viii,  12- 
17,  but  especially  in  verse  17,  "  Then  laid  they  their  hands 
on  them,  and  they  received  the  Holy  Ghost."  In  Chap. 
xix,  6,  we  have  this  farther  proof  of  what  is  called  confir- 
mation :  "  And  when  Paul  had  laid  his  hands  upon  them, 
the  Holy  Ghost  came  on  them."  Now,  it  appears  from 
this  narrative  that  this  was  a  usual  thing  at  that  time, 
and  is  recorded  here  as  a  matter-of-course  transaction. 
And  this  seems  to  have  been  the  universal  practice  of  the 
primitive  church.  Turtullian,  a  presbyter  of  the  church 
at  Carthage,  in  A.  D.  200,  says  :  "After  this  (baptism), 
the  hand  is  laid  upon  us,  with  invocation,  and  invitation  of 
the  Holy  Spirit."  Cyptian,  iSishop  of  Carthage,  in  A.  D. 
248,  in  speaking  of  the  Samaritan  converts,  says  :  "  That 
having  obtained  the  legitimate  baptism  of  the  church,  then, 


THE   FIVE  ROMISH   SACRAMENTS  FALSE. 


259 


what  was  wanting  was  done  by  Peter  and  Jolin,  namely, 
that  prayers  being  made  lor  them ,  with  laying  on  of  hand*, 
the  Holy  Spirit  should  be  invoked  and  poured  upon  them  ; 
which  now  also  is  done  among  us,  those  baptized  in  the 
church  being  brought  to  the  Bishops  of  the  church." 
Bjfa  73,  See.  8. 

This  right  is  still  retained  by  several  of  the  Protestant 
churches  of  Europe  and  America,  but  without  any  claim 
to  the  impartation  of  the  Holy  Spirit,  as  was  the  case  in 
the  days  of  the  Apostles.  Neither  of  the  churches  that 
now  practice  this  rite,  claim  for  it  any  of  the  properties  or 
forms  of  a  sacrament,  ror  did  the  primitive  church  fathers, 
nor  did  any  of  the  Apostles  themselves.  All  that  is 
claimed  for  this  rite  by  any  Protestant  church,  and  espe- 
cially by  those  churches  that  regularly  practice  it,  is 
apostolic  institution.  This  being  the  highest  claim,  it  is 
therefore  regarded  by  no  correct  Christian  church  as  a 
sacrament.  It  does  not  answer  to  any  of  the  essential 
tests  of  a  sacrament ;  it  was  not  ordained  by  Christ  him- 
self, and  is  not,  therefore,  a  sacrament. 

But  in  the  face  of  all  these  facts,  and  in  the  entire  ab- 
sence of  anything  like  divine  institution,  of  mutter,  or  of 
form,  Romanists  have  elevated  this  simple  rite  to  the 
high  rank  and  dignity  of  a  third  sacrament.  To  supply 
what  they  assume  to  be  defects  in  the  original  order  of 
this  rite,  they  have  appoinied  a  mixture  ol  olive  oil  and 
halm,  which  they  call  c/irium :  the  oil  to  signify  unity,  and 
the  balm  to  signify  the  savor  of  a  good  reputation.  So 
much  for  the  matter  of  this  pretended  sacrament.  The 
form  must  be  supplied  also.  This  consists  in  the  applica- 
tion of  the  chrism  to  the  forehead  of  the  subject  with  the 
forefinger  of  the  bishop,  with  these  words — Latin,  of 
course — "  Signo  te  signo  tt  crucis,  et  eonfirmo  te  thritn  ale 
alutis,  in  nomine  Patris,  Fi/ii,  et  Spirttus  Sancti.''    I  sign 


26U  THE  FIVE   ROMISH   SACRAMENTS  FALSE. 


thee  with  the  sign  of  the  cross,  and  confirm  thee  with 
the  chrism  of  salvation,  in  the  name  of  the  Father,  the 
Son,  and  the  Holy  Ghost.  Then  follows  a  priest,  or 
some  other  person,  with  some  raw  cotton,  whose  business 
it  is  to  cleanse  the  forehead  from  the  chrism  applied  by 
the  Bishop.  Then  the  subject  is  forever  sealed  an  hi-ir 
of  salvation,  as  they  are  given  very  clearly  to  understand, 
both  before  and  after  confirmation. 

With  these  facts  before  us,  we  may  readily  see  why  it 
is  that,  this  Romish  sacrament  is  rejected  by  this  Article 
of  Religion.  It  is  not  a  "sacrament  of  the  gospel,"  be- 
cause it  was  not  ordained  of  Christ,  and  "  because  it  lias 
no  visible  sign,  or  ceremony  ordained  of  God."  This  is 
the  fatal  end  of  the  first  Ronish  sacrament,  when  brought 
to  the  test  of  truth,  and  such  must  be  the  end  of  the  other 
four. 

2.  Penance.  This  is  rather  a  singular  name  for  a  sacra- 
ment, but  no  more  singular  than  the  thing  itself,  as  taught 
and  understood  by  Romanists.  But  still  it  is  one  of  the 
veritable  five  sacraments,  and  a  very  complicated  sacrament 
it  is.  This  must  be  so  in  order  to  give  it  any  claim  to  the 
high  dignity  of  a  sacrament,  or  any  hold  upon  the  faith, 
or  imagination,  if  you  please,  of  the  faithful.  lis  name  is 
of  course  derived  from  the  La'in  word  penitentia.  Thus 
you  see  it  has  at  least  Latin  origin,  and  this  is  something 
in  its  favor.  But  let  us  look  at  the  various  constituent 
parts  of  this  sacrament.  1.  Contrition,  or  a  hearty  sorrow 
for  sin,  and  a  lirm  purpose  to  sin  no  more.  2.  Attrition, 
a  sorrow  for  sin,  but  no  resolution  to  forsake  sin.  3.  Con- 
fession, which  is  to  accuse  one's  self  of  sin,  and  confess 
to  the  p?-iest.  4.  Absolution,  which  is  the  taking  away  of 
all  sins  by  the  Priest.  5.  Satisfaction.  This  is  the  most 
singular  of  all  the  ingredients  in  tl  is  sacrament.  It  means, 
that  after  sin  is  all  forgiven,  still  the  penitent  must  do  some 


THE   FIVE   ROMISH   SACK \MEXTd   FALSE.  *° 1 

more  penance.  This,  as  to  time  and  severity,  must  be  de- 
cided bv  the  priest.  But  if  he  is  a  kind-hearted  and  mer- 
ciful priest,  lie  will  commute  the  penance,  if  the  poor,  suf- 
fering penitent  will  pay  him  a  little  money.  But  if  he 
should  happen  10  die  before  the  money  is  paid,  he  is 
doomed  to  the  fires  of  purgatory,  and  there  he  must  go. 
Now,  it  is  clear  that  this  is  no  sacrament  from  the  very 
nature  of  the  case,  and  from  the  fact  that  it  has  not  the 
least  shadow  of  warrant  as  such  in  the  Scriptures.  It 
lias  neither  the  outward  sign  nor  ceremony  of  a  sacra- 
ment, and  therefore  it  is  not  a  "sacrament  of  the  gospel." 

3.  Orders.  Papists  claim  that  the  ordination  of  ministers 
is  a  sacrament,  founded  upon  the  institution  of  Christ  and 
his  Apostles.  Th's,  too,  is  a  complicated  sacrament,  from 
the  fact  that  it  embraces  no  less  than  seven  orders  of 
ministers.  "The  number  according  !o  the  uniform  and 
universal  doctrine  of  the  Catholic  Church,  is  seven — Por- 
ter, Reader,  Exorcist,  Acolyte,  sub  Deacon,  Deacon,  and 
Priest."  Cut.  Council  of  Trent,  p  288.  It  is  contended 
that  ordination  is  a  sacrament,  because  it  was  instituted 
by  Christ.  Now,  tha'  ordination,  as  one  of  the  qualifi- 
cations of  a  true  gospel  minister,  was  instituted  by  Christ, 
none  will  deny,  yet  we  read  of  no  outward  and  visible 
sign  appointed  by  him  for  this  purpose.  Christ  ordained 
his  Apostles,  and  gave  them  authority  to  ordain  others, 
but  neither  of  them  used  the  same  ceremony.  Christ 
breathed  on  his  Apostles  ,  but  these  laid  their  hands  071 
those  whom  they  ordained.  Moreover,  there  is  nothing  said 
in  the  whole  of  the  New  Testament  that  in  the  least  jus- 
tifies the  belief  that  this  was  inten  led  to  be  observed  as  a 
sacrament.  It  is  destitute  of  bo'h  the  matter  and  form  of 
a  sacrament,  and  if  there  were  no  other  facts  to  justify 
the  opposition  of  our  Article,  this  would  be  quite  sufficient; 
While  ordination  was  instituted  by  Christ,  and  practi  ed 


262  THE   FIVE   ROMISH   SACRAMENTS  FALSE. 

by  the  Apostles,  and  while  it  is  commanded  as  essential 
to  a  valid  and  true  succession  of  ministers  in  Christ's 
Church,  it  has  no  more  the  character  and  necessary  re- 
quisites of  a  sacrament,  than  any  other  apostolic  command 
or  usage  ;  and  hence  we  conclude  that  ordination,  and  es- 
pecially as  it  is  so  confounded  with  error  in  the  Romish 
Church,  is  not,  in  part  nor  in  whole,  a  sacrament. 

4.  Matrimony.  This  is  another  Romish  sacrament.  Is 
it  not  strange  that  they  have  such  facilities  for  making, 
and  yet  have  not  the  true  administration  of  even  one 
sacrament  in  their  whole  church  ?  But  to  give  this  pre- 
tended sacrament  some  weight  of  character,  they  call  it — 
in  Latin  of  course,  because  this  gives  it  an  unction  that 
the  old-fashioned  English  cannot — "Hoc  est  magnum 
sacramentum" — the  great  sacrament.  But  lest  we  may 
be  thought  to  trifle  with  the  sacred  institution  of  marriage, 
we  will  freely  admit,  once  for  all,  that  it  was  "instituted 
of  God  in  the  time  of  man's  innocency,"  and  that  it  "is 
commended  of  St.  Paul  to  be  honorable  among  all  men." 
That  it  was  intended  to  be  the  safe-guard  of  virtue,  and 
the  guardian  of  the  social  interests  of  society,  none  will 
deny  ;  but  how  it  comes  to  be  the  great  sacrament,  is  the 
difficulty.  It  has  neither  matter  nor  form,  nor  is  it  the 
sign  of  any  inward  grace — and  how  can  it  be  a  sacra- 
ment ?  The  most  that  can  be  said  of  it  is,  that  it  is  a 
"state  of  life  allowed  in  the  Scriptures,"  which  may  or 
may  not  be  entered  into  without  injury  to  persons  or 
morals. 

But  while  Romanists  claim  that  matrimony  is  a 
sacrament,  is  it  not  strange  that  there  is  a  standing 
canon  against  their  priests  partaking  of  the  blessings 
of  this  "magnum  sacramentum?"  And  why  is  it 
that  the  various  orders  of  sisterhood  do  not  receive 
this  sacrament? 


THE  FIVE   ROMISH   SACRAMENTS  FALSE.  263 


"  Sine  ■  Jesus  freely  did  appear, 
To  K'aee  a  marriage  feast." 
But  is  there  not  a  strange  and  irreconcilable  contradic- 
tion between  Romanism  and  the  Bible  on  this  subject? 
The  boasted  head  of  their  church,  St.  Peter,  it  seems  had 
a  wife,  and  there  is  no  account  whatever  of  his  being 
separated  from  her  that  he  might  become  Bishop  of  Rome. 
Matt,  viii,  14,  Jesus  "  saw  i  is  wife's  mother  laid,  and  sick 
of  a  fever."  St.  Paul  claimed,  in  1  Cor.  ix,  5,  to  "lead 
about  a  sister,  a  wife,  as  well  as  the  other  Apostles."  But 
again,  1  Tim.  iii,  2,  "  A  bishop  must  be  the  husband  of 
one  wife."  Now,  we  are  not  to  understand  this  as  a  com- 
mand to  mairy,  but  we  are  to  understand  that  any  bishop 
has  a  right  to  have  one  wife.  From  this,  and  many 
other  passages,  we  understand  that  not  only  bishops,  but 
other  ministers  of  God's  word,  have  a  Scripture  right  to 
marry. 

But  the  Romish  doctrine  of  the  celibacy  of  the  clergy 
is  one  of  "the  doctrines  of  devils."  1  Tim.  iv,  1-3. 
"Now  the  spirit  speaketh  expressly,  that  in  the  latter 
times  some  should  depart  from  the  faith,  giving  heed 
to  seducing  spirits,  and  doctrines  of  devils,  f-peakii  g 
lies  in  hypocrisy,  having  their  conscience  seared  with 
a  hot  iron  ;  forbidding  to  marry."  Now,  this  whole 
passage  applies  to  Romanism,  and  clearly  shows,  among 
other  things,  that  their  doctrne  of  celibacy  of  the  clergy, 
is  in  direct  opposition  to  the  word  of  God,  which 
allows  "all  to  marry,  who  are  able  with  judgment  to 
give  their  consent."  "Marriage  is  honorable  in  all." 
Heh.  xiii,  4. 

5.  Extreme  Unction.  Here  is  still  another  Romish  sacra- 
ment, and  the  last  in  the  list.  The  reader  no  doubt  is 
glad  of  it,  and  so  is  the  writer.  This  sacrament  is  admi- 
nistered by  applying  oil  cr  other  ointments  to  the  dying 


264  THE   FIVE  ROMISH   SACRAM  KNTS  FALSE. 

man's  body,  or  more  properly  to  the  five  senses,  and 
hence  it  is  called  "extreme  unction."  It  is  very  evident 
that  this  is  the  most  oily  and  smooth  of  all  the  other  Ro- 
mish sacraments.  And  to  contradict  the  Bible  as  much 
ns  possible,  and  to  outrage  reason  as  far  as  they  can,  they 
administer  it  that  the  sick  may  die,  and  not  that  they  may 
lire,  or  be  healed.  Hence  they  are  careful  not  to  administer 
this  smoothest  of  all  their  sacraments,  until  they  are  ce  rtain 
the  person  will  die  ;  then  they  apply  their  oil,  or  other 
ointments,  for  the  forgiveness  of  sins.  But  still  the  poor 
man  must  go  into  Abraham's  bosom  by  way  of  purgatory, 
and  suffer  in  this  place  of  final  purgation  until  all  his  sins 
are  consumed.  Now,  one  would  think  that  where  so 
much  had  been  done  by  priests  and  others,  that  a  dying 
man,  and  especially  one  of  the  faithful,  might  have  per- 
mission to  go  strait  to  heaven,  if  his  sins  were  forgiven  by 
faith  in  Jesus  Christ.  But  so  inconsistent  and  absurd  are 
all  the  Romish  attempts  at  creating  sacraments,  that  they 
are  scarcely  worthy  of  a  serious  notice.  They  are  false  in 
number,  and  false  in  nature — in  number,  because  there  are 
but  two  genuine  sacraments,  Baptism  and  the  Lord's  Sup- 
per ;  false  in  nature,  because  they  have  none  of  the  Scrip- 
ture tests  of  a  true  sacrament,  and  because  they  were  not 
instituted  by  Christ  as  sacraments,  but  by  designing  and 
corrupt  men. 

6.  But  this  Article  defines  the  u±e  and  effects  of  the  term 
sacraments. 

First.  "  The  sacraments  were  not  ordained  of  Christ  to 
be  gazed  upon,  or  be  carried  about,  but  that  we  should 
only  use  them."  Nothing  is  more  distinctly  taught  in 
the  Bible,  than  the  truth  that  is  contained  in  these  words. 
The  elements  of  the  Lord's  Supper — the  bread  and  the 
wine — when  consecrated,  are  to  be  received  into  the  com- 
municant's mouth.    "  Take  eat,"  and  "  drink  ye  all  of  it." 


THE   FIVE   ROMISH   SACRAMENTS   FALSE.  2Go 

We  eat  the  bread,  and  drink-  the  wine, 
But  think  on  ncbler  tilings." 
No  jtlici  mention  is  made  of  any  other  use  of  the  conse- 
crated elements,  and  therefore  we  conclude  that  they  are 
not  "to  be  gazed  upon,  or  be  carried  about." 

The  effect  of  the  sacraments  is  stated  in  these  words : 
"And  in  such  only  as  worthily  receive  the  same,  they 
have  a  wholesome  effect  or  operation  ;  but  they  that  re- 
ceive them  unworthily,  purchase  to  themselves  condemna- 
tion, as  St.  Paul  saith,  1  Cor.  xi,  29."  Now,  it  is  plainly 
implied  in  this  part  of  the  Article,  as  it  is  in  all  the  Scrip- 
ture doctrine  pertaining  to  the  sacraments,  that  the  effect 
of  the  holy  communion  is  conditional.  If  the  person  is 
worthy,  that  is,  if  ye  "do  truly  and  earnestly  repent  of 
your  sins,"  and  if  ye  "  are  in  love  and  charity  with  your 
neighbors," — if  ye  "intend  to  lead  a  new  life,  following 
the  commandments  of  God,"  and  if  ye  have  faith,  then  ye 
are  a  worthy  partaker,  and  then  the  Lord's  Supper  will 
"have  a  wholesome  effect." 

This  shows  plainly  enough  that  there  is  no  intrinsic 
virtue  in  the  elements  of  the  communion  itself,  which  con- 
fers any  "wholesome  effect  or  operation,"  apart  from  the 
proper  qualification  of  the  commanicunt  himself.  Hence  it 
is,  that  the  moral  quality  of  the  person  determines  the  effect 
of  the  Lord's  Supper  upon  the  receiver.  1  Cor.  xi,  29, 
"For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself,  not  discerning  the 
Lord's  body."  To  communicate  intelligently,  there 
should  be  a  faithful  examination  of  the  nature  of  a  sacra- 
ment, and  a  faithful  preparation  of  the  heart  for  this  holy 
service. 

If  the  writer  has  said  a  word,  or  expressed  a  thought, 
that  will  tend  to  assist  any  follower  of  Christ  in  a  better 
and  more  distinct  understanding  of  his  duty  in  approaching 

13 


266 


THE  FIVE   KOMISH   SACRAMENTS  FALSE. 


the  Lord's  table,  lie  shall  be  more  than  compensated 
his  labor  in  preparing  the  Notes  on  this  Article. 

"  The  Father  gives  the  Son; 

The  Son  his  flesh  and  blood , 
The  Spirit  seals;  and  faith  puts  on 

The  righteousness  of  God  " 


ARTICLE  XVII. 


OF  BAPTISM. 

'•'  Baptism  is  not  only  a  sign  of  profession,  and  mark  of  dif- 
ference, whereby  Christians  are  distinguished  from  others  that 
are  not  baptized  ;  but  it  is  also  a  sign  of  regeneration,  or  the  new 
birth.  The  baptism  of  young  children  is  to  be  retained  in  the 
Church."  * 

SECTION  FIRST. 
Definition. 

1.  Baptism  is  a  sacrament  of  the  New  Testament,  or- 
dained by  Christ  as  a  sign  of  distinction  between  Chris- 
tians and  Jews,  and  Heathens  ;  and  designed  to  be  con- 
tinued in  his  church  to  the  end  of  the  world.  It  was  in- 
stituted in  these  few  words,  Matt,  xxviii,  19,  "  Go  ye 
therefore  and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.''  The 
matter  of  this  ordinance  is  water;  the  form,  in  th'e  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost  : 
and  the  thing  signified  is  regeneration.  If  these  things 
are  carefully  considered,  together  with  the  Divine  autho- 
rity of  the  institution  itself,  it  will  be  manifest  that  bap- 
tism was  originally  appointed  to  be  the  boundary  of  visible 
Christianity,  and  the  mark  of  distinction  between  Chris- 
tian and  Heathen  nations.  As  such,  it  comprehends  the 
Christian  doctrines,  together  with  a  public  profession  of 
faith  in  these  doctrines.  It  embraces  the  fundamental 
doctrine  of  the  Trinity,  as  its  foundation  ;  the  expiation 
of  sin  by  the  atonement  of  Christ,  and  the  regeneration 
of  the  soul  by  the  Holy  Spirit.    In  all  these  doctrinal 

267 


263 


BAPTISM  DEFINITION. 


aspects,  baptism  is  of  the  higest  importance  to  the 
Christian  Church  ;  and  fitted  to  impress  the  greatest 
truths  of  the  gospel  upon  the  mind  in  the  happiest 
m;i  l)  ncr. 

But,  while  it  embraces  these,  and  all  other  necessary 
Christian  doctrines,  it  likewise  embraces  belief  in  these 
doctrines,  either  by  the  subject  of  baptism  himself,  or 
upon  the  part  of  parents,  or  others,  who  may  present 
their  children  for  baptism.  At  the  same  time  it  embraces 
a  profession  of  this  faith. 

In  this  profession  of  faith,  solemn  obligations  are  en- 
tered into  to  "  renounce  the  devil  and  all  his  works,  the 
vain  pomp  and  glory  of  the  world,  with  all  covetous 
desires  of  the  same,  and  the  carnal  desiies  of  the  flesh." 
While  sin  is  renounced  by  this  obligation,  there  is  a  de- 
claration of  belief  in  the  doctrines  of  the  Christian  re- 
ligioD,  together  with  a  pledge  to  "keep  God's  holy  will 
and  commandments,"  and  walk  in  them  during  the  whole 
of  our  life.  Hence  it  is  called  a  sacrament.  Nothing, 
therefore,  can  so  distinctly  draw  the  boundaries  of  the 
Christian  Church  as  baptism.  Gal.  iii,  27,  '  For  so 
many  of  you  as  have  been  baptized  into  Christ,  have  put 
on  Christ." 

When  the  Apostles  preached  the  gospel  to  all  nations, 
it  was  to  make  believers  in  the  Christian  doctrines,  and  to 
baptize  these  believers  in  the  use  of  the  prescribed  form 
of  Christian  baptism,  and  thus  constitute  them  members 
of  the  visible  and  regularly  constituted  Christian  Church. 
This  was  their  specified  work,  and  what  else  did  it  prove 
but  their  right  to  extend  our  holy  Christianity  among 
boih  Jews  and  Gentiles  ?  And  what  else  did  the  baptism 
of  believers  in  the  Christian  doctrine  signify,  but  a  "sign 
of  profession  and  mark  of  difference,"  between  these,  and 
the  unbelieving  Jews  and  Gentiles  ?    And  hence  it  is, 


BAPTISM  DEVINITIO\.  269 

tlint  circumcision  and  baptism  are  precisely  or  the  same 
import.  Circumcision  was  the  sign  of  difference  between 
the  Jews  and  the  Heathen  ;  and  baptism  is  the  sign  of 
difference  between  the  Christian,  and  both  Jews  and 
Heathens.  As  the  Jews  constituted  one  outward  and 
visible  church  of  God,  by  the  outward  sign  of  circumci- 
sion, so  believers  in  Christ  and  his  doctrines  constitute  one 
outward  and  visible  church  of  God,  by  the  distinguishing 
sign  of  Christian  baptism.  Hence  it  is,  that  the  unity  of 
the  Christian  Church  is  just  as  distinct  and  perfect  as  was 
the  unitv  of  the  Jewish  Church,  though  it  is  composed  of 
both  believing  Jews  and  Gentiles.  Such  is  the  scope  and 
spirit  of  Christianity,  that  it  biings  believers  of  all  na- 
tions, however  distinct  their  habits  of  life,  or  modes  of 
thought,  into  one  body,  and  into  the  unity  of  one  faith. 
Hence  the  superiority  of  Christiarity  to  every  other 
system  of  religion  ;  and  hence,  too,  its  adaptation  to  the 
wants  of  all  nations.-  In  nothing  did  St.  Pa  d  rejoice 
more,  than  in  the  power  of  Christianity  to  break  down 
all  differences  of  faith  and  conduct  between  nations,  and 
to  show  that  all  men  are  equally  concerned  in  the  great 
sacrifice  of  Christ  on  the  cross.  The  whole  thought  is  ex- 
pressed in  1  Cor.  xii,  13,  "For  by  one  spirit  are  we  all 
baptized  into  one  body,  whether  we  be  Jews  or  Gentiles, 
whether  we  be  bond  or  free  ;  and  have  all  been  made  to 
drink  into  the  same  Spirit." 

2.  Baptism  is  "a  sign  of  profession."  By  the  term 
sign  we  may  understand  either  a  mark  of  something  that. 
has  taken  place,  or  of  something  to  be  conferred  at 
some  future  time.  In  this  Article  it  is  used  to  denote 
what  has  or  may  take  place.  Hence  it  is,  that  Christian 
baptism  is  the  sign  of  the  outward  profession  of  Chris- 
tianity ;  and  likewise  the  sign  of  the  inward  and  parti- 
cular benefits  of  God's  grace— as  the  forgiveness  of  sins  ; 


270 


BAPTISM  DEFINITION. 


adoption  into  the  family  of  God  ;  or  the  sanctification  of 
the  .soul  by  the  Holy  Spirit. 

When  an  individual  makes  a  profession  of  faith,  bap- 
tism is  a  sign  of  that  profession,  as  well  as  of 
the  pledge  of  fidelity  to  the  church.  And  if  he  is  not 
already  regenerated,  then  his  baptism  is  a  sign  of 
the  benefits  of  God's  grace  that  may  be  conferred  at 
some  future  time.  But  if  he  is  regenerated  when  he 
makes  his  public  profession  of  Christianity,  then  baptism 
is  both,  and  at  the  same  time,  the  sign  of  the  outward 
profession,  and  of  the  inward  benefits  of  God's  Spirit. 
And  hence  it  is  a  "  sign  of  regeneration,  or  the  new 
birth." 

3.  Baptism  is  a  "  mark  of  difference  whereby  Christians 
are  distinguished  from  others  that  are  not  baptized."  To 
understand  fully  the  meaning  of  this  part  of  the  Article, 
we  must  consider  the  fact,  that  in  all  ages,  God's  people 
were  distinguished  from  all  others,  .by  some  mark  of  re- 
ligious profession.  The  Jew  was  distinguished  from  the 
Gentile,  by  the  significant  mark  or  sign  of  circumcision. 
This  was  the  ordained  token  of  his  covenant  relation  to 
God  ;  and  by  this  he  was  brought  into  public  church  fel- 
lowship with  the  people  of  God,  and  was  thus  distin- 
guished from  the  Gentile  who  had  no  visible  connection 
with  the  true  worshippers  of  God. 

But  the  "  mark  of  difference  "  is  changed  so  as  to  suit 
the  more  simple  and  spiritual  nature  of  the  gospel  church  ; 
so  that,  in  place  of  circumcision,  as  the  "  mark  of  dif- 
ference," we  have  the  ordained  sacrament  of  baptism. 
This  is  a  "  mark  of  difference'  in  itself,  and  it  is  a 
"mark  of  difference  in  the  effect  that  it  produces.  The 
baptismal  engagement  involves  the  vouchsafement  of 
God's  grace  to  the  subject;  and  it  involves  repentance, 
faith,  and  obedience,  with  a  hearty  forsaking  of  sin,  a 


SUBJECTS  OF  BAPTISM. 


27  1 


steadfast  belief  in  the  promises  of  God,  and  a  sincere 
purpose  of  heart  to  lead  a  new  life. 

This  "  mark  of  difference"  is  still  more  clear,  when  we 
consider  what  Christ  has  said  both  of  faith  and  baptism, 
in  Mark  xvi,  16,  "He  that  believetb,  and  is  baptized, 
shall  be  saved,  but  he  that  believetb  not,  shall  be 
damned."  Here  faith  and  baptism  are  joined  together  ; 
faith  as  the  instrument  in  the  great  work  of  justification, 
and  baptism  as  the  sign  of  regeneration,  by  God's  Spirit 
operating  on  the  heart. 

"  Baptized  into  thy  name, 

Mysterious  One  in  Three, 
Our  souls  and  bodies  claim, 

A  sacrifice  to  thee  ; 
And  let  us  live  one  faith  to  prove, 
The  faith  -which  works  by  humble  love.'' 


SECTION  SECOND. 
Subjects  of  Baptism. 
I.  "  The  baptism  of  young  children  is  to  be  continued 
in  the  church."    But  before  this  question  is  examined,  it 
may  be  proper  to  show  that  adult  believers  and  penitents 
are  proper  subjects  of  baptism. 

First.  Adult  believers.  That  this  ordinance  is  to  be 
administered  to  all  adult  persons  who  profess  faith  in 
Christ,  and  who  have  not  been  baptized,  is  admitted  by 
all  who  acknowledge  the  Divine  authority  of  this  institu- 
tion. But  what  is  meant  by  a  believe^  ?  There  are  two 
classes  of  persons  entitled  to  this  name.  1.  Those  who 
consent  to  the  truth  and  obligations  of  the  Christian  sys- 
tem, but  who  are  not  penitent,  and  have  no  desire  to  en- 
gage in  the  service  of  God.  Such  believers,  of  course, 
are  not  justly  entitled  to,  nor  are  they  proper  subjecis  of 


272 


SUBJECTS   OF  BAPTISM. 


Christian  baptism.  2.  Those  who  not  only  acknowledge 
the  obligations  of  Christiani'v,  but  who  heartily  receive 
and  rest  upon  Jesus  Christ  alone  for  salvation,  as  offered 
by  God  in  the  gospel.  These  are  proper  subjects  of  bap- 
tism. 3.  But  penitent  believers  are  proper  subjects  of 
baptism.  By  these  we  intend  such  as  believe  the  doc- 
trines of  Christianity,  and  are  heartily  sorry  for  their 
sins,  and  are  seeking  favor  and  peace  with  God,  and  wish 
to  make  a  profession  of  their  faith  in  Christ,  by  taking 
upon  them  the  obligations  of  Christian  baptism. 

For  this  we  think  there  is  sufficient  authority  in  the 
Bible.  When  Peter  was  preaching,  on  the  day  of  Penti- 
cost,  as  it  said  in  Ads  ii,  37,  30,  the  people  who  heard 
him  "  were  pricked  in  their  hearts,"  and  said,  "  Men  and 
brethren,  what  shall  we  do  ?  Then  Peter  said  unto  them, 
repent  and  be  baptized  every  one  of  you,  in  the  name  of 
Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  re- 
ceive the  Holy  Ghost."  Now,  these  persons  were  peni- 
tent ;  their  hearts  had  been  penetrated  by  the  truth,  and 
they  were  penitently  inquiring  what  they  should  do. 
They  had  not  yet  been  pardoned,  and  the  Apostle  di- 
rected them  at  once,  to  repent  and  be  baptized  for  the  re- 
mission of  their  sins,  with  the  subjoined  promise  that  they 
should  receive  the  Holy  Ghost.  This  passage  clearly 
warrants  the  administration  of  baptism  to  penitent  in- 
quirers after  salvation.  But  I  will  notice  one  other  proof 
of  (his  duty  of  the  church.  It  is  the  case  of  Saul  of 
Tarsus.  When  Ananias  came  to  him,  he  found  him 
blind,  fasting  and  praying  for  three  days,  in  a  state  of 
deep  penitence,  and  not  knowing  what  to  do.  While  m 
this  state  of  penitence,  he  was  directed  to  "Arise  and  be 
baptized,  and  wash  away  thy  sins,  calling  on  the  name  of 
the  Lord  Jesus."  Acts  xxii,  16.  Now,  in  both  these 
cases,  the  penitent  seeker  of  pardon  is  recognized  ;  and 


SUBJECTS  OF  BAPTISM.  273 

in  both  these  cases  the  penitents  were  directed  to  be  bap- 
tized as  a  means  and  seal  of  their  pardon. 

"  And  thus  our  sense  assists  our  faith, 
And  shows  us  what  the  gospel  means  " 

2.  YounEf  Children  are  proper  subjects  of  baptism. 
To  the  truth  of  this  proposition,  we  have  the  concurrent 
testimony  of  the  Heidleburg  Catechism,  and  the  Westmin- 
ster Confession  of  Faith.  In  the  catechism,  Qucs.  74, 
"  Are  infants  also  to  be  baptized  ?  Ans.  Yes,  for  since 
they,  as  well  as  the  adult  are  included  in  the  covenant 
and  church  of  God  ;  and  since  the  redemption  from  sin 
by  the  blood  of  Christ  and  the  Holy  Ghost,  the  author  of 
faith,  is  promised  to  them  no  less  than  to  the  adult  ; 
they  must,  therefore,  by  baptism  as  a  sign  of  the  cove- 
nant, be  also  admitted  into  the  Christian  Church,  and  be 
distinguished  from  the  children  of  infidels  ;  as  was  done 
in  the  Old  Covenant  or  Testament,  by  circumcision,  in- 
stead of  which  baptism  was  instituted  in  the  New 
Covenant." 

In  the  Westminster  Cm.  <f  Faith,  Chap,  xxviii,  Sec.  4, 
"  Not  only  those  that  do  actually  profess  faith  in  and  obe- 
diei  ice  unto  Christ,  but  also  the  infants  of  one  or  both  be- 
lie* mg  parents  are  to  be  baptized."  These  two  Articles 
tal*  high  ground  in  favor  "of  infant  baptism,  but  no 
hi  5dier  than  they  are  entitled  to  by  the  uniform  practice 
o  the  church  in  all  ages.  Infants  were  admitted  into 
the  visible  church,  under  the  rigorous  covenant  of  the 
law,  by  circumcision  ;  and  they  are  capable  of  admission 
into  the  same  church  of  God,  under  the  covenant  of 
grace,  by  Christian  baptism. 

But  to  see  more  fully  the  strict  propriety  of  the  practice 
of  infant  baptism,  and  the  ground  upon  wlv'ch  it  stands,  I 
will  remark.  X.  That  the  Church  of  Christ  has  been  mbstan- 


274 


SUBJECTS  OF  BAPTISM. 


tially  the  same  in  all  ages  of  the  world.  This  cannot  be 
doubted,  if  we  carefully  consider  the  nature  of  the  covenant 
which  God  made  with  Abraham,  of  which  circumcision  was 
the  sign.  It  was  a  covenant  of  perpetual  duration,  and  of 
perpetual  obligation.  It  is  usually  called  the  covenant  of 
grace.  It  is  in  these  words,  in  Gen.  xvii,  7,  "  I  will  estab- 
lish my  covenant  between  me  and  thee,  and  thy  seed 
after  thee,  in  their  generations  for  an  everlasting  cove- 
nant; to  be  a  God  unto  thee,  and  to  thy  seed  after  thee." 
The  token  of  this  covenant  was  circumcision.  Verse  11, 
"And  ye  shall  circumcise  the  flesh  of  your  foreskin  ;  and 
it  shall  be  a  token  of  the  covenant  betwixt  me  and  you." 
The  infant  children  of  Abraham  were  admitted  into  this 
covenant,  and  had  the  same  token  of  the  covenant  placed 
upon  them.  Verse  12,  "And  he  that  is  eight  days  old 
among  you  shall  be  circumcised,  every  male  child  in  your 
generations." 

This  covenant  embraced  two  things,  having  special  re- 
ference to  the  spiritual  state  of  Abraham,  and  his  genera- 
tions forever. 

First.  God  promised  to  be  their  God.  This  implied 
more  than  temporal  blessings.  With  these,  it  implied 
higher  and  spiritual  blessings.  2  Cor.  vi,  16,  "As  God 
hath  said,  I  will  dwell  in  them,  and  walk  in  them,  and  I 
will  be  their  God,  and  they  shall  be  my  people."  The 
expressions,  "  1  will  be  their  God,"  "  and  dwell  in  them," 
are  indicative  of  spiritual  union  between  God  and  his 
children,  and  are  so  used  throughout  the  Scriptures. 

Second.  This  covenant  is  called  by  St.  Paul,  the  cove- 
nant of  promise,  because  God  said  to  A.braham,  in  Gen. 
xxii,  18,  "  In  thy  seed  shall  all  the  nations  of  the  earth 
be  blessed,  because  thou  hast  heard  my  voice."  It  did 
not,  therefore,  contemplate  blessings  to  Abraham  and  his 
seed  only.    It  had  a  much  wider  scope,  even  blessings  in 


SUBJECTS   OF  BAPTISM. 


275 


the  posterity  of  Abraham, /or  all  the  nations  of  the  earth. 
But  by  what  part  of  his  posterity,  and  how,  shall  all  the 
nations  be  blessed  ?  To  this  question  we  record  the  an- 
swer of  St.  Paul,  Gal.  iii,  16,  "  He  saith  not,  and  to 
seeds,  as  of  many  ;  but  as  of  one,  And  to  thy  seed,  which 
is  Christ."  Now,  that  Christ  is  of  the  seed  of  Abraham, 
none  will  doubt ;  and  that  Christ  is  a  blessing  to  all  na- 
tions, none  will  doubt.  Hence  it  is,  that  the  same  spiritual 
blessings  which  came  upon  Abraham,  because  of  his  faith 
and  covenant  relation  to  God,  are  dispensed  to  all  who 
receive  Christ  by  faith,  as  did  faithful  Abraham.  "  They 
which  be  of  faith  are  blessed  with  faithful  Abraham,"  and 
the  same  are  the  children  of  Abraham,"  verse  7.  This, 
of  itself,  is  quite  sufficient  to  prove  that  the  church  has 
ever  been  the  same ;  founded  upon  the  one  and  the  same 
covenant. 

But  the  covenant  with  Abraham,  as  is  very  evident, 
looked  to  some  future  manifestation,  as  the  fulfillment  of 
the  promise.  That  future  manifestation  was  Christ.  It 
is  obvious,  then,  that  Christ  was  the  object  of  Abraham's 
faith  ;  and  that  by  faith  in  Christ  he  was  justified.  But 
Abraham  looked  to  Christ  as  to  come.  This  is  very  true, 
but  it  did  not  change  the  nature  and  influence  of  his 
faith  ;  for  it  is  said,  he  was  justified  by  faith  in  the  same 
seme  that  believers  are  now  justified.  The  only  dif- 
ference between  Abraham  and  the  Christian,  is  in  the  cir- 
cumstances ;  the  one  was  before  Christ  came  into  the 
world,  and  the  other  was  after.  Both  are  justified  by 
faith  in  the  same  Christ,  and  therefore  the  Church,  in  its 
great  sections,  before  and  after  Christ,  is  one  and  the  same 
church.  There  was  no  change  in  the  spiritual  import  of 
this  covenant,  not  even  by  the  giving  of  the  law.  St. 
Paul  affirms  in  Gal.  iii,  17,  "  That  the  covenant  that  was 
confirmed  before  of  God  in  Christ,  the  law,  which  was 


276 


SUBJECTS  OF  BATTISM. 


four  hundred  and  thirty  years  after,  cannot  disannul, 
that  it  should  make  the  promise  of  none  effect."  Now, 
Clnist  did  not  come  till  nineteen  hundred  and  eleven 
years  after  this  covenant  of  promise  was  made  With  Abra- 
ham. In  the  mean  time,  the  law  was  given  four  hundred 
and  thirty  years  after  this  covenant,  and  fourteen  hun- 
dred and  eighty  one  years  before  the  promise  to  Abra- 
ham could  be  fulfilled.  It  is  evident,  therefore,  that  the 
law  given  on  Mount  Sinai  did  not  annul  the  covenant  with 
Abraham.  The  covenant  still  stands  in  full  force  ;  no 
intermediate  transaction  before  Christ  came  could  affect 
it,  and  Christ  did  not  set  aside  its  spiritual  purport  and 
obligations,  and  therefore,  it  still  stands  as  an  everlasting 
covenant. 

This  establishes  the  fact,  that  but  one  covenant  has 
existed  as  the  ba-is  of  the  visible  church  in  all  ages. 
The  covenant  of  the  church  under  the  former  dispensa- 
tion, was  the  covenant  with  Abrah  .m,  and  in  its  spiritual 
and  fuller  import,  it  is  the  covenant  of  the  church  now. 
This  is  established  beyond  a  doubt  by  St.  Paul,  in  Gal. 
iii,  27,  28,  "  For  as  many  as  have  been  baptized  into 
Christ,  have  put  on  Christ,  There  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor  free,  there  is  neither 
male  nor  female  ;  for  ye  are  all  one  in  Christ." 

3.  But  the  identity  of  the  Jewish  and  Christian 
church  is  made  still  more  distinct  by  some  New  Testa- 
ment illustrations,  as  the  Parable  of  the  Vineyard,  in  Matt. 
xxi,  33-43.  Here,  the  vineyard  evidently  represents  the 
church,  with  all  its  holy  privileges,  both  before  and  afier 
the  coming  of  Christ.  The  first-named  husbandmen 
were  the  Jews,  who  were  destroyed  for  their  wicked 
treatment  of  Christ,  Avho  came  as  the  heir,  to  receive 
fruit  from  the  vineyard.  The  second-named  husbandmen 
were  the  believing  Gentiles.    To  these  the  vineyard  was 


SUBJECTS   OF  BAPHSM. 


277 


"  let  out,"  that  they  might  render  fruit  to  the  owner  in 
proper  season..  Two  sets  of  husbandmen  are  spoken  of, 
but  there  is  but  one  vineyard.  This  we  regard  as  a  con- 
clusive illustration  of  the  identity  of  the  church. 

The  same  truth  is  expressed  when  Christ  represents 
the  church  under  the  figure  of  a  sheepfold,  John  x. 
Here,  Christ  calls  himself  the  good  Shepherd,  and  gives 
to  the  Jews,  the  original  members  of  this  church,  this 
distinct  and  conclusive  information  ;  "  And  other  sheep  I 
have,  which  are  not  of  this  fold  ;  them  also  I  must  bring 
in,  and  they  shall  hear  my  voice  ;  and  there  shall  be  one 
fold,  and  one  Shepherd."  Before  the  coming  of  Christ, 
the  Gentiles  were  called  "aliens  and  strangers,"  but  after 
the  coming  of  Christ,  they  were  called  into  the  vineyard  ; 
into  the  fold  ;  and  now  they  are  "  fellow-citizens  with  the 
saints  and  household  of  God."  Both  are  reconciled  unto 
God,  in  "one  body,"  and  are  "built  on  the  foundation  of 
the  Apostles  and  Prophets,  Jesus  Christ  himself  being  the 
chief  corner  stone."  These  considerations  show  very 
clearly,  that,  while  the  church  has  been  operating  under  two 
dispensations,  it  has  been  one  and  the  same  church,  based 
upon  one  and  the  same  covenant.  And  this  covenant  is 
essentially  the  gospel  covenant.  Gal.  iii.  8,  "  The  Scrip- 
ture, foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  b  'fore  the  gospel  to  Abraham." 
And,  speaking  of  the  Jews,  St.  Paul  further  says,  Heb. 
iv.  2,  "For  unto  us  was  the  gospel  preached,  as  well  as 
unto  them."  It  follows  from  the  foregoing  that  the 
church  has  been  the  same  in  all  ages,  and  differing  only 
in  circumstances.  The  difference  is  chiefly  in  this.  The 
Jewish  church  was  limited  to  the  Jewish  nation,  and  its 
covenant  was  signified  by  Circumcision,  and  the  Passover: 
whereas,  in  the  Christian  church,  the  Gentiles  were  in- 
corporated with  the.  Jews,  ro  that  boih  became  one  body, 


278 


SUBJECTS  OF  BAPTISM. 


and  the  same  covenant  that  was  made  with  Abraham, 
was  signified  by  Baptism,  and  the  Lord's  Supper. 

It  is  no  offset  to  this  argument,  to  say  that  the  church 
now  is  not  the  same  that  it  was  in  the  days  of  Abraham, 
because  it  is-  called  by  another  name.  This  change  of 
the  name  of  the  church  was  foretold  by  the  prophet.  It. 
Ixii,  2,  "And  thou  shalt  be  called  by  a  new  name,  which 
the  mouth  of  the  Lord  shall  name."  This  prophecy  was 
fulfilled  at  Antioch.  Acts  xi,  26,  "And  the  disciples 
were  called  Christians  first  at  Antioch."  The  name  is 
appropriate  because  it  recognizes  all  believers  as  followers 
of  Christ,  of  whatever  nation  they  may  be.  And  this  of 
itself  might  satisfy  any  one  of  the  unity  of  the  church  in 
both  dispensations. 

These  remarks  suggest  the  following  conclusions. 
First.  That  the  covenant  that  God  made  with  Abraham 
and  his  posterity,  was  the  covenant  of  grace  that  was  to 
be  continued  in  full  force  through  all  coming  time. 
Second.  That  the  Jewish  church  being  constituted 
according  to  the1'  principles  and  provisions  of  the  co- 
venant of  grace,  was  essentially  the  same  as  the  Chris- 
tian Church. 

4.  This  opens  the  way  for  another  important  proposi- 
tion. Children  were  included  in  the  covenant  made  with 
Abraham,  and  received  circumcision  as  the  sign  of  that 
covenant  relation,  and  as  this  covenant  has  never  been 
abrogated  or  changed,  therefore  children  are  still  included 
in  this  covenant,  and  have  a  right  to  its  Christian  sign, 
and  its  blessings. 

Upon  the  first  member  of  this  proposition,  there  can  be 
but  little,  if  any  controversy.  God  said  to  Abraham, 
Gen.  xvii,  7,  "  1  will  establish  my  covenant  between  me 
and  thee,  and  thy  seed  after  thee,  in  their  generations,  for  an 
everlasting  covenant,  to  be  a  God  unto  thee,  and  thy  seed 


Sl-BJECTS   OF  BAPTISM. 


279 


ujtvf  thee."  That  the  infant  offspring  of  Abraham  re- 
ceived the  sign  of  the  covenant,  see  verse  12,  "And  he 
that  is  eight  days  old  shall  be  circumcised  among  you." 
This  sign  was  continued  in  the  Jewish  church  until  John 
the  Baptist,  and  Christ.  John  was  circumcised  on  the 
eighth  day.  Luke  i,  59,  "And  it  came  to  pass,  that  on  the 
eighth  day  they  came  to  circumcise  the  child."  Christ 
■pas  circumcised  on  the  eighth  day,  Cluip.  ii,  21,  "And 
when  eight  days  were  accomplished  for  tl  e  circumcising 
of  the  child,  his  name  was  called  Jesus.''  It  is  worthy 
of  remark,  that  in  both  of  these  cases,  names  were  given 
to  the  children  ;  one  was  called  John,  and  the  other  was 
called  Jesus. 

That  children  are  still  included  in  the  covenant  of 
grace,  is  susceptible  of  clear  Scripture  proof  ;  as  Acts,  ii, 
39,  "For  the  promise  is  unto  you  and  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call."  In  this  passage,  the  covenant  relation 
of  infants  is  clearly  recognized  ;  not  only  the  children  of 
Jewish  parents,  but  the  children  of  as  many  Gentiles  "  as 
the  Lord  our  God  shall  call."  This,  too,  fully  accords 
with  what  has  been  said  concerning  the  unity  of  the 
church.  The  "  olive  tree  "  has  not  been  destroyed  ;  the 
natural  branches  only  are  broken  off,  and  the  believing 
Gentiles  graffed  in.  These  "partake  of  the  root  and 
fatness  of  the  olive  tree,"  and  of  course,  they  have  the 
right  of  placing  their  infant  children  in  a  covenant  rela- 
tion with  God,  as  well  as  with  the  believing  Jews,  or  the 
natural  branches  that  have  not  been  cut  off.  But  it  is 
expressly  said  that  children  are  members  of  the  visible 
church,  in  Mark  x,  14,  "  For  of  such  is  the  kingdom  of 
heaven."  The  phrase,  "  kingdom  of  heaven,"  means  the 
church  of  Christ,  or  the  visible  community  of  God's 
people,  constituted  according  to  the  principles  of  the  gospel. 


283 


SUBJECTS   OF  BAPTISM. 


Wow,  Christ  assigns  the  fact  that  they  belonged  to  the 
"kingdom  of  heaven,"  or  the  church,  as  the  reason  for 
his  displeasure  with  his  disciples  for  rebuking  those  that 
"  brought  little  children  to  him,"  and  also  for  the  com- 
mand, "  Suffer  them  to  come  unto  me,  and  forbid 
them  not." 

But  again,  Christ  presented  these  little  children  as p<u- 
terns  of  purity  to  all  who  might,  at  any  time,  enter  into 
this  "  kingdom  of  heaven."  And  this,  of  itself,  goes  to 
show  that  infant  children  are  members  of  the  church 
under  the  gospel,  as  they  were  members  of  the  church 
under  the  law.  This  passage  teaches  this  common  sense, 
fact ;  as  little  children  are  declared  by  Christ  to  belong  to 
the  Church  of  God,  and  as  baptism  is  the  ordinance 
of  visible  induction  into,  and  the  seal  of  its  blessings,  they 
have  a  right  to  the  blessings  and  benefits  of  the  covenant, 
and  none  should  forbid  the  exercise  of  that  right. 

But  once  more  ;  it  is  nowhere  said  that  the  original 
right  of  infants  to  membership  in  the  church,  is  taken 
away  or  disannulled.  This,  no  doubt  would  have  been 
done,  if  there  had  been  any  change  in  the  covenant.  In 
the  absence,  therefore,  of  anything  against  the  right  of 
infants  to  membership  in  the  Church  of  Christ,  and  in 
view  of  the  fact  that  Christ  declared  them  to  be  in  the 
church,  we  here  conclude,  with  the  solemn  conviction  that 
they  have  a  right  to  the  sign,  and  the  blessings  of  the 
covenant  of  grace.  They  should  be  baptized.  This  we 
believe  to  be  the  will  of  God,  and  the  doctrine  of  the 
Holy  Scriptures. 

5.  Infant  baptism  has  been  practiced  in  the  church 
fr  ;m  the  days  of  the  Apostles  to  the  present  time. 

If  so,  then  baptism  must  have  taken  the  place  of  the 
.old  Jewish  token  of  the  covenant.  To  see  the  truth  of 
what  is  here  alleged,  we  have  but  to  examine  the  commi* 


SUBJECTS   OF  BAPTISM. 


281 


sion  given  to  the  disciples,  in  Matt,  xxviii,  19.  Here 
baptism  takes  the  place  of  circumcision,  by  the  ex- 
press appointment  of  God.  The  disciples  were,  there- 
fore, authorized  to  extend  the  right  of  baptism  to  all 
who  believed  in  Christ,  everywhere,  aud  also  to  their 
children. 

"Jesus,  kind,  inviting  Lord, 
We  with  joy  obey  thy  word, 
And  in  earliest  infancy 
Bring  our  little  ones  to  thee." 

But  to  see  the  truth  of  our  proposition,  in  the  light  of 
the  history  of  the  church,  we  must  consult  the  testimony 
of  the  early  Christian  Fathers.  The  first  that  we  shall 
name  is  Origin,  who  flout ished  about  A.  D.  300.  He 
says,  "  Infants  are  baptized  for  the  remission  of  sins  ;" 
and  again,  he  says,  "  The  church  hath  received  the  tra- 
dition from  the  Apostles,  that  baptism  ought  to  be  ad- 
ministered to  infants."  Cyprian,  Bishop  of  Carthage, 
who  was  contempory  with  Origin,  says,  that  "  Sixty-six 
Bishops,  being  convened  in  Carthage,  in  a  council,  having 
the  question  referred  to  them,  '  Whether  infants  might  be 
baptized  before  they  icerc  eight  days  old ;'  unanimously  de- 
ciJed,  that  no  infant  is  to  be  forbidden  from  the  benefit  of 
baptism,  although  but  just  born."  Mark  this  testimony  of 
s'uty-six  bishops.  It  ought  to  go  very  far  in  settling  the 
question  of  the  right  of  infants  to  baptism,  and  especially 
when  it  was  given  in  so  short  a  time  after  the  Apostles, 
and  when  every  practice  in  the  church  was  proved  by 
Apostolic  usage.  Gregory  Xazcanzan,  who  died  A.  D. 
S89,  testifies,  in  his  discourse  on  baptism,  "  That  infants 
are  to  be  baptized."  In  the  fifth  council  of  Carthage, 
held  A.  D.  401,  it  is  declared  in  canon  72,  "that  child- 
ren ought  to  be  baptized,  when  there  is  no  proof  nor  testi- 
mony that  thej  have  been  already  baptized."    And  St. 


282 


SCI3JKCTS  OF  BAPTISM. 


Augustine,  who  flourished  A.  D.  410,  says,  "Infant 
baptism  the  whole  world  practices  ;  it  was  not  instituted  by 
councils,  but  was  ever  in  use."  Thus  we  see,  that  cer- 
tainly for  four  hundred  years  after  Christ,  there  was  a 
universal  consent  that  infant  baptism  should  be  practiced. 
No  one  denied  their  right  to  this  ordinance.  True,  I~er- 
tullian  advises  the  delay  of  infant  baptism,  but  this  was 
because  of  his  peculiar  notion  of  baptismal  regeneration. 
And  there  was  one  Gregory  who  practiced  such  delay  in 
the  baptism  of  his  own  children;  but  there  was  no  so- 
ciety of  men  nor  church,  that  entertained  any  doubt  as  to 
the  propriety  of  infant  baptism. 

Dr.  Wall  says,  in  Hist,  of  Inf.  Bap.,  that  for  "  700 
years  after  this,"  making  in  all  1100  years,  there  is  not 
so  much  as  one  man  to  be  found,  who  either  spoke  for, 
or  practiced  such  delay,  but  all  to  the  contrary  ;"  Terlul- 
lian  and  Gregory  alone  excepted.  He  further  says ; 
"And  when  about  the  year  1130,  one  sect  among  the 
Wuldemes  declared  against  the  baptism  of  infants,  as  in- 
capable of  salvation,  the  main  body  of  their  opinion  was 
in  favor  of  it."  This  sect  soon  disappeared,  and  the 
church  was  at  peace  upon  this  subject,  "  until  the  rising 
of  the  German  Antipedo  baptists,  or  baptists,  in  the  year 
1522."  The  next  society  called  baptists,  that  greatly 
disturbed  the  peace  and  quiet  of  the  church  by  their  op- 
position to  the  practice  of  infant  baptism,  was  formed  in 
England,  in  1G40.  And  the  first  that  was  formed  on  the 
continent  of  America,  was  in  1638.  This  latter  Society 
was  originated  and  organized  by  one  Roger  Williams,  who 
was  once  a  Presbyterian.  But,  becoming  somewhat  rest- 
less and  disaffected,  he  called  upon  one  Ezekiel  Ilolliman, 
a  layman,  and  who  had  not  been  immersed  himself,  to 
administer  baptism  <o  him  by  immersion.  Theu  Mr. 
Williams  immersed  Mr.  Holliman,  and  ten  others,  and 


8CBJECTS  OF  BAPTISM.  283 

tlius  was  constituted  the  first  society  of  antipedo  bap- 
tists in  America.    Knowles  Mem.  of  Williams. 

From  what  we  have  seen  of  the  practice  of  the  church 
since  the  days  of  the  Apostles,  as  proved  by  the  fore- 
going testimony  of  the  Fathers,  we  see  why  it  is  that, 
"  the  baptism  of  young  children  is  to  be  retained  in  the 
church."  It  is  because  they  are  Included  in  the  covenant 
of  grace  ;  because  Christ,  by  express  command,  has 
changed  the  sign  of  this  covenant  from  circumcision  to 
baptism  ;  and  because  baptism  has  been  administered  to 
infants  in  every  age  of  the  church,  from  the  Apostles  to 
the  present  time. 

"  How  large  the  promise,  how  divine, 

To  Aoraham  and  his  seed  " 

6.  If  the  right  of  infants  to  a  part  in  the  covenant  of 
grace  has  been  established,  and  we  believe  it  has,  we  can 
easily  see  how  strong  is  the  obligation  upon  Christian 
parents  to  dedicate  their  children  to  God,  and  the  church 
by  baptism,  at  an  early  period  of  their  life.  The  com- 
mand given  to  Abraham  to  circumcise  his  children  at 
eight  days  old,  was  imperative.  He  dared  not  to  neg- 
lect it,  but  willingly  and  gladly  set  upon  them  the  sign 
of  the  covenant  that  God  had  made  with  him,  and  all  his 
posterity.  He  rejoiced  to  have  his  children  with  him  in  the 
visible  church  of  God.  How,  then,  can  Christian  parents, 
who  profess  to  be  the  children  of  God  by  faith,  and  to  be 
enjoying  the  blessings  and  benefits  of  the  covenant  of 
God  with  Abraham,  refuse  to  submit  ihi-ir  children,  by 
baptism,  to  the  same  covenant  benefits  ?  They  cannot, 
and  at  the  same  time  be  innocent ;  nor  can  they  neglect 
the  proper  baptismal  instruction  of  their  children,  without 
endangering  their  own  happiness,  if  not  the  morals  anil 
eternal  welfare  of  those  whom  they  '"  should  train  up  in 
the  way  they  should  go."    If  they  neglect  this  in  order 


284 


BAPTISM  NOT  REGENERATION. 


to  afford  their  children,  at  a  more  mature  age,  an  oppor- 
tunity of  selecting  the  mode,  they  need  not 'be  surprised, 
if  the}*  never  make  cln  ice  of  ;>ny  mode.  Indeed,  there  arc 
so  many  fearful  demonstrations  of  the  great  evil  of  this 
unscriptural  neglect,  that  we  wonder  why  parents  have 
not  long  ago  repented  of  it,  in  dust  and  ashes.  Trace  to 
its  origin,  the  reason  why  more  of  our  children  are  not 
in  the  church  with  us,  and  it  is  usually  found  in  this  neg- 
lect of  infant  baptism,  and  proper  baptismal  instruction. 

Let  all  Christian  parents  closely  follow  the  example  of 
faithful  Abraham  ;  let  them  dedicate  their  children  to  God 
and  the  church,  in  baptism,  and  not  give  themselves  so 
much  injurious  perplexity  as  to  the  particular  mode ;  and 
let  them  not  forget  that  God  holds  them  responsible  for 
the  manner  in  which  they  educate  their  children,  and 
especially  for  the  manner  in  which  they  are  taught  and 
trained  ill  the  doctrines  and  practice  of  our  holy  Chris- 
tianity. 

"  With  flowing  tears  and  thankful  hearts, 

We  give  them  up  to  thee  ; 
Receive  them,  Lord,  into  thine  arms 

Thine  may  they  ever  he. 


SECTION  THIRD. 
Baptism  not  Regeneration. 

1.  In  this  Article,  baptism  is  said  to  be  a  "  sign  of  re- 
generation,'' and  if  a  sign,  it  is  not  regeneration,  for  that  is 
the  thing  signified  by  the  s^gn.  The  sign,  therefore,  and 
that  which  is  signified,  are  two  separate  and  distinct 
things.    Any  one  of  these  may  exist  without  the  other. 

But  to  all  of  this  the  Romanist  objects.  He  says, 
"  The  effect  of  this  sacrament  is  the  remission  of  oil  origi- 
nal and  actual guilt,  also  of  all  punishment  which  is  owed 


BAPTISM    NOT  REGENERATION.  285 

for  any  guilt,"  and,  "  Whosoever  shall  affirm  that  bap- 
tism i<  indifferent,  that  is,  not  necessary  to  salvation,  let 
him  be  accursed."  Counc.  of  Trent.  "  Baptism  is  a  sacra- 
ment instituted  by  Christ  the  Lord,  in  which,  through 
the  external  ablution  of  the  body,  with  the  invocation  of 
the  most  Holy  Trinity,  a  person  is  spiritually  regenerated," 
Den's  Theology. 

This  Romish  error  is  held  by  the  modern  sect  called 
Campbelliles.  Mr.  Campbell,  who  is  I  he  founder  of  this 
heretical  sect,  says,  in  his  debate  with  M'Culla,  that  God 

appointed  baptism  to  be  to  every  one  that  believed  the 
record  he  has  given  of  his  Son,  a  formal  pledge,  on  his 
part,  of  that  believer's  personal  acquital  or  pardon  ;  so 
significant  and  so  expressive,  that  when  the  baptized  be- 
liever rises  out  of  the  water,  is  born,  of  water,  enters  the  uorld 
a  second  time,  he  enters  has  innocent,  as  clean,  as  unspotted 
as  an  angel.  His  conscience  is  purged  from  guilt,  his  body 
is  washed  with  pure  water,  even  the  washing  of  regene- 
ration." The  above  words  are  not  to  be  mistaken,  and  or- 
thodox Christians  are  not  to  be  blamed  if  they  vigorously 
oppose  these  errors. 

The  passages  of  Sciipture  that  are  chiefly  relied  upon 
in  support  of  this  doctrine,  are,  Mark  xvi,  16,  John  iii,  5, 
and  Titus  iii,  5.  Mark  says,  "He  that  believeth  and  is 
baptized,  shall  be  saved  ;  but  he  that  believeth  not,  shall 
be  damned."  The  first  part  of  this  passage  seems  to 
suppott  this  doctrine,  but  the  last  part  fully  refutes  it. 
Belief  is  made  the  instrument  of  salvation,  and  not  lap- 
tism.  He  that  believes  shall  be  saved.  And  he  that  be- 
lieves not,  whether  baptized  or  not,  shall  be  damned. 
Now,  this  could  not  be  true,  if  baptism  were  regenera- 
tion. Faith  is  the  instrument  of  regeneration,  and  not 
baptism.  Hence  this  passage  proves  nothing  for  the  ad- 
vocates of  baptismal  regc  neralion.    John  says,  "  except 


286 


BAPTISM   NOT  REGENERATION. 


a  man  be  born  of  water,  and  of  (he  Holy  Spirit,  he  can- 
not enter  into  the  kingdom  of  God."  The  uniform  teach- 
ing of  the  New  Testament  is,  that  regeneration  is  the  pe- 
culiar work  of  the  Holy  Spirit,  and  this  passage  teaches 
the  very  same  doctrine.  Regeneration,  by  this  Divine 
agent,  is  the  great  and  essential  qualification  for  the  king- 
dom of  God,  and  baptism,  with  water,  is  the  ordained 
sign  and  seal  of  this  qualification.  This  passage,  there- 
fore, does  not  teach  baptismal  regeneration. 

Titus  contains  this  record  ;  "  According  to  his  mercy, 
he  saved  us  by  the  washing  of  regeneration,  and  the  re- 
newing of  the  Holy  Ghost."  If  baptism  is  denoted  in 
this  passage  by  the  words,  "washing  of  regeneration,"  it 
is  used  as  the  symbol  of  the  inward  work,  called  "  the 
renewing  of  the  Holy  Ghost."  It  is  clear  then,  that  this 
passage  does  not  teach  baptismal  regeneration. 

2.  Baptismal  regeneration  is  not  taught  in  the  Scrip- 
tures. Adujts  are  uniformly  required  to  believe  before 
they  are  baptized.  "  He  that  believtth  and  is  baptized, 
shall  be  saved."  Faith  in  Christ,  therefore,  and  not  bap- 
tism, is  the  instrument  of  justification;  Rom.  v,  1, 
"  Therefore  being  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ."  When  the  Ethio- 
pian Eunuch  desired  baptism,  Philip  replied,  "  If  thou  be- 
lievest  with  all  thy  heart,  thou  mayest." 

3.  The  Scriptures  testify  that  baptism  is  not  the  instru- 
ment of  regeneration.  1  Pel.  iii,  31,  "The  like  figure 
whereunto  even  baptism  doth  now  save  us  ;  not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  toward  God."  This  passage  seems  to 
prove  "that  baptism  doth  now  save  us"'  yet  this  is  not  the 
teaching  of  the  text,  for  it  is  expressly  said  that  we  are 
not  saved  by  "the  putting  away  of  the  filth  of  the  flesh, 
but  the  ansiver  of  a  good  conscience  toward  God."  But 


BAPTISM    NOT  REGENERATION. 


287 


again,  1  Cor.  i,  14-17,  "I  thank  God  that  I  b-iptized 
none  of  you  but  Crispus  and  Gaius."  "  For  Christ  sent 
me  not  to  baptize,  but  to  preach  the  gospel."  Now,  if 
the  doctrine  of  baptismal  regeneration  be  true,  then  St. 
Paul  thanked  God  that  none  of  the  Corinthians  were  re- 
generated, but  Crispus  and  Gaius.  Only  these  two  in 
all  the  Corinthian  church  were  regenerated,  for  Pai  l 
baptized  no  others  except  "  the  household  of  Stephanus." 
He  assigns  two  reasons  for  this,  1 .  "  Lest  any  should 
say  that  I  baptized  in  mine  own  name,"  verse  15. 
2.  "  For  Christ  sent  me  not  to  baptize,  but  to  preach  the 
gospel,"  verse  17.  Now,  if  baptism  be  essential  to  regene- 
ration, as  some  men  suppose,  St.  Paul  must  ha\e  cared 
but  little  whether  the  Corinthians  were  regenerated  or  not. 
If  baptism  is  in  fact  regeneration,  then  St.  Paul  thanked 
God  that  he  regenerated  none  of  the  Corinthians.  And 
he  must  have  contradicted  the  whole  purpose  of  his  com- 
mission to  the  Gentiles,  for  he  was  sent  to  them,  Acts 
xxvi,  18,  "  To  open  their  eyes,  and  turn  them  from  dark- 
ness to  light,  and  from  the  power  of  satan  unto  God,  that 
they  might  receive  forgiveness  of  sins,  and  inheritance 
among  them  which  are  sanctified  by  faith  that  is  in  me." 
But  this  he  did  not  do ;  he  was  sent  to  preach  the  gospel, 
as  the  great  instrument  of  turning  the  Gentiles  "from  the 
power  of  satan  unto  God,"  and  faith  in  Ck.isl  through 
the  gospel,  as  the  means  of  their  sanclification.  Where, 
then,  is  the"  doctrine  of  baptismal  regeneration  ? 

4.  This  doctrine  is  contradicted  by  observation  and  ex- 
perience, as  well  as  by  the  Scriptures.  Persons  who 
have  been  baptized  by  regular  and  pious  ministers,  even 
by  the  Apostles,  have,  by  their  lives,  proved  themselves 
to  be  unreg*  nerate.  Simon  Magus,  though  baptized, 
■was  "  in  the  gall  of  bitterness,  and  in  the  bond  of 
iniquity."    St.  Paul,  speaking  of  some  who  had  made 


288  BAPTISM   NOT  REGENERATION. 

shipwreck  of  faith,  says,  "Of  whom  is  Hymenius  and  Alex- 
ander, whom  I  have  delivered  unto  satan,  that  they  may 
learn  not  to  blaspheme."  With  these  might  be  named 
Philetus,  Phygellus,  and  Hermogenes,  together  with  those 
gross  and  wicked  transgressors  in  the  seven  churches  of 
Asia.  Every  succeeding  age  of  the  church  has  borne  ample 
testimony  to  this  lamentable  truth.  Great  numbers  are 
found,  even  now,  in  every  Church  in  Christendom,  who 
prove  by  their  daily  immoralities,  though  some  of  them 
may  have  been  baptized  twice  or  thrice,  that  they  are  still 
in  their  sins. 

Experience,  too,  proves  that  baptism  is  not  regenera- 
tion, though  the  baptism  may  have  been  performed  by  the 
submersion  of  the  whole  body.  How  many  are  there, 
who  know  that  they  came  "up  out  of  the  water  "  as  vile 
as  before  "  they  went  down  into  the  water  ?"  And  what 
a  rebuke  is  this  to  the  advocates  of  baptismal  regenera- 
tion, and  to  those  who  deny  the  agency  of  the  Holy 
Ghost  in  the  great  work  of  regeneration  ?  May  not  the 
church  pray  that  this  evil  and  dangerous  error  may  be 
banished  from  the  world,  and  that  its  advocates  be  truly 
converted  to  God  ?  It  is  faith  and  the  Holy  Ghost  that 
justifies  and  sanctifies  the  soul,  and  not  baptism. 

"  P.ut  the  righteousness  of  faith 

Hath  taught  nie  better  things  ; — 
Inward  turn  thine  eyes, — it  saith, 

While  Christ  to  me  it  brings  ;— 
Christ  is  ready  to  impart 

Life  to  all,  for  life  who  sigh  ; 
In  thy  mouth,  and  in  thy  heart 

The  word  is  ever  nigh." 


ARTICLE  XVIII. 

OF  THE  LORD'S  SUPPER. 

"The  Supper  of  the  Lord,  is  not  only  a  sign  of  the  love  that 
Christian's  ought  to  have  among  themselves,  one  to  another,  but 
rather  is  a  sacrament  of  our  redemption  by  Christ's  death  ;  inso- 
much that,  to  such  as  rightly,  worthily,  and  with  faith,  receive 
the  same  ;  the  bread  which  we  break  is  a  partaking  of  the  body 
of  Christ  :  and  likewise,  the  cup  of  blessing  is  a  partaking  of  the 
blood  of  Chtist. 

"  Transubstantiation,  or  the  change  of  the  substance  of  bread 
?nd  wine  in  the  Supper  of  the  Lord,  cannot  be  proved  by  holy 
writ,  but  is  repugnant  to  the  plain  words  of  Scripture,  over- 
ihmweth  the  nature  of  a  sacrament,  and  hath  given  occasion  to 
many  superstitions. 

"  the  body  of  Christ  is  given,  taken,  a-  d  eaten  in  the  Supper, 
only  after  a  Heavenly  and  spiritual  manner.  And  the  means, 
when  by,  the  body  ot  Christ  is  received  and  eaten  in  the  Supper, 
is  faith. 

"  The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's  ordi- 
nance reserved,  carried  about,  lifted  up,  or  worshiped." 

SECTION  FIRST. 
Definition. 

1  This  institution  evidently  takes  the  place  of  the 
Passover.  The  parallel  between  them  is  so  close,  and  so 
clear,  that  we  cannot  doubt  the  substitution  of  the  one  for 
the  other.  And  besides  this,  there  is  no  evidence  that  the 
Passover  was  ever  celebrated  by  the  Apostles,  or  early 
Christians,  after  the  institution  of  the  Lord's  Sapper. 
This,  of  itself,  is  sufficient  evidence  that  this  institution 
fakc3  the  place  of  the  Passover,  and  that  the  one  answers 
to  all  the  important  purposes  of  the  other.  The  materials 
of  this  sacrament  were  taken  from  the  materials  of  the 
Passover.     After  Christ  had  celebrated  this  ancient  festi- 


290  DEFINITION  OF  THE   LORD'S  SUFPKB. 

val  for  the  last  time,  with  his  disciples,  he  took  of  the 
bread  and  wine  that  remained,  and  set  them  apart  by 
solemn  consecration,  for  this  new,  and  more  simple  sacra- 
mental feast.  And  thus,  he  adapted  this  ordinance  to  the 
more  simple  and  spiritual  operations  of  Christianity. 

But  let  us  notice,  more  particularly,  some  of  the  cir- 
cumstances that  are  common  to  both  the  Passover  and  tbt 
Lord's  Supper. 

1.  The  Passover  was  appointed  of  God,  and  so  was  the 
Lord's  Supper.  Ex.  xii.  3-28,  and  Matt.  xxvi.  27.  2. 
The  Passover  was  a  memorial  of  deliverance  from  tempo- 
ral bondage  ;  and  the  Lord's  Supper  is  a  memorial  of  de- 
liverance from  spiritual  bondage.  3.  The  Passover  pre 
figured  the  death  of  Christ  before  it  took  place  ;  and  the 
Lord's  Supper  represents  that  death  now  past.  4.  As  no 
person  could  partake  of  (he  Passover  before  he  was  cir- 
cumcised ;  so,  no  one  should  come  to  the  Lord's  Supper 
before  he  has  received  baptism.  5.  As  the  Passover  was 
to  continue  until  Christ  came,  so,  the  Lord's  Supper  is  to 
continue  until  Christ  come  the  second  time,  "without  sin 
unto  salvation."  6.  The  neglect  of  the  Passover  sub- 
jected the  person  to  be  cut  off  from  Israel  ;  so,  the  neg- 
lect of  the  Lord's  Supper  necessarily  excludes  every  man 
who  indulges  this  sin,  from  -the  benefits  of  Christ's  death. 

2.  The  Lord's  Supper  is  known  by  various  names,  each 
indicating  some  important  quality,  or  purpose  of  the  ordi- 
nance itself.  It  is  called  the  Eucharist ;  the  Lord's 
Supper ;  the  Communion ;  the  Sacrament.  The  term 
Eucharist,  means  the  giving  of  thanks.  Luke,  xxii,  17, 
"  And  he  took  bread  and  gave  thanks."  Matt,  xxvi,  27, 
"And  he  took  the  cup  and  gave  thanks."  It  is  called 
the  Lord's  Supper,  because  he  instituted  it  the  same  night 
in  which  he  was  betrayed.  1  Cor.  xi,  23-25,  "  The  Lord 
Jesus,  the  same  night  in  which  he  was  betrayed,  took 


DEFINITION  OF  THE   LORD'S  SUPPER.  291 

brend.  And  when  he  had  given  thanks,  lie  break  it,  and 
said  :  Take,  eat,  this  is  nay  body,  which  is  broken  for  you  : 
This,  do  ye  in  remembrance  of  me.  After  the  same 
manner,  also,  lie  took  the  cup,  when  he  had  supped,  say- 
ing: This  cup  is  the  New  Testament  in  my  blood;  This, 
do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me." 
And  in  verse  20,  it  is  expressly  called  the  "  Lord's  Sup- 
per." It  is  called  the  communion,  1  Cor.  x,  16,  "  The 
cup  of  blessing  which  we  bless,  is  it  not  the  communion  of 
the  blood  of  Christ  ?  The  bread  which  we  break,  is  it 
not  the  communion  of  the  body  of  Christ  ?"  And  it  is 
called  the  sacrament,  because  he,  who  comes  to  this  ordi- 
nance in  a  proper  manner,  binds  himself  to  God  by  the 
most  sacred  vow,  to  live  according  to  the  rules  of  Chris- 
tian life. 

3.  It  is  a  commemorative  ordinance.  This  is  clear  from 
the  very  nature  of  the  institution,  as  a  substitute  for  the 
Passover.  The  Passover  was  celebrated  annually  for  the 
purpose  of  commemorating  the  wonderful  deliverance  of 
the  Israelites  from  their  bondage  in  Egypt,  Ex.  xii,  14—27. 
This  kept  them  in  the  remembrance,  not  only  of  the  his- 
toric fact  of  their  deliverance,  but  of  the  mercy  and  love 
of  God  in  the  vouehsafement  of  that  deliverance.  The 
Lord's  Supper  is  celebrated  "  as  oft  as  ye  do  it,"  for  the 
much  higher  purpose  of  commemorating  the  redemption 
of  the  world  from  the  bondage  of  sin,  by  the  one  offering 
of  Jesus  Christ  on  the  cross.  And  those  who  worthily 
receive  this  ordinance,  keep  in  remembrance  this  great 
fact,  and  by  so  doing,  they  acknowledge  the  vicarious, 
and  propitiatory  nature  of  Christ's  death.  They  show 
forth  his  death,  not  only  as  an  event  in  the  history  of  the 
world,  but  as  the  perfect  and  final  sacrifice  for  sir-,  the 
benefits  of  which  are  to  be  received  by  faith.  "  This  do 
vn  remembrance  of  me,"  has  all  the  force  of  a  command, 


292  DEFINIT  ON   OF  THE   LORD*S  SUPPER. 

while  it  sufficiently  proves  the  commemorative  character  of 
this  ordinance.  That  these  words  do  refer  to  the  death 
of  Christ,  is  evident  from  his  own  words.  "  This  is  my 
body  which  is  broken  for  you."  "This  cup  is  the  New 
Testament  in  my  blood." 

4.  This  ordinance  is  designed  to  "  show  the  Lord's 
death  till  he  come."  As  the  Passover  directed  the  mind 
of  the  Jew  to  Christ  as  the  great  antitype  of  the  Pascal 
Lamb  ;  so  the  Lord's  Supper  directs  the  mind  of  the 
Christian  to  the  great  fact  that  Christ  will  come  the  second 
time,  "  without  sin  unto  salvation."  And  hence,  it  is  that 
believers  not  only  publish  the  doctrine  of  Christ's  sacrificial 
death,  as  often  as  they  partake  of  the  Lord's  Supper,  but 
ihey  proclaim  their  unwavering  faith  in  Curist,  and  their 
entire  confidence  that  he  will  "  descend  from  Heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God."  This  important  purpose  of  the  Lord's 
Supper  should  never  be  forgotten  ;  for  no  consideration  can 
famish  Christians  with  greater  consolation  than  this  ;  nor 
ran  consolation  be  furnished  in  a  more  impressive  mannei 
While  they  are  at  this  sacramental  feast,  they  can  expe- 
rience their  right  to  a  better  inheritance,  and  they  can 
exclaim,  "  who  is  he  that  cometh?"  and  they  can  bear 
the  answer,  "  It  is  Christ." 

5.  The  obligations  to  observe  this  Institution  are  pecu- 
liarly sacred.  "  Do  this  as  oft  as  ye  shall  do  it,  in  re- 
membrance of  me,"  is  a  command  of  the  God-man. 
And  besides  this,  it  connects  believers,  by  an  unbroken 
chain  of  witnesses — by  an  unbroken  chain  of  obligation, 
and  by  the  sacred  ties  of  truth,  with  the  disciples  when 
they  were  at  the  last  pascal  supper  with  Chiist.  It  con- 
nects them  with  the  weeping  spectators  who  looked  upon 
the  cross  and  the  suffering  Redeemer. 

In  this  ennobling  Christian  ordinance,  we  have  a  living 


THE   CSE  OF  TIIE   LORD'S  SIPPER.  293 

symbol  transmitting  the  facts  of  its  institution,  an!  the 
fact  of  the  sacrilice  of  Christ,  from  witness  to  witness, 
from  the  Apostles  to  the  present  time.  And  thus  it  is. 
that  while  the  Lord's  Supper  is  to  he  observed  in  memory 
of  Christ,  and  his  death,  and  while  it  i<  to  be  observed 
as  i  pledge  to  the  church,  that  Christ  will  come  and  take 
her  up  to  himself  ;  it  is  at  the  same  time,  a  standing  wit- 
ness to  the  truth,  the  necessity,  and  the  divine  origin  of 
our  holy  Christianity. 


SECTION"  SECOXD. 
The  use  of  Oie  Lord's  Supper. 
1.  The  covenant  that  God  made  with  Abraham,  that  in 
his  seed  all  the  nations  of  the  earth  should  be  blessed, 
•was  fully  ratified  by  the  blood  of  Christ  being  shed  for 
the  sins  of  the  whole  world.  The  blood  of  Christ  is, 
therefore,  called  by  St.  Paul,  in  Htb.  xiii,  20,  "  The  blood 
of  the  everlasting  covenant."  Hence,  the  Lord's  Supper 
is  a  visible  sign  and  seal  upon  the  part  of  God  who  made 
the  covenant  with  Abraham,  that  it  was  established  in, 
and  ratified  by  the  sacrifice  of  Christ,  once  offered  for  the 
sins  of  the  whole  world. 

1.  It  is  a  sign.  As  such  it  sho-vs.  1.  The  love  cf  God 
to  the  world,  John,  iii,  16.  "  God  so  loved  the  world  that 
he  gave  his  only  begotten  son,  that  whosev«.-r  belie\eth  in 
him,  should  not  perish,  but  have  everlasting  life."  2. 
The  love  of  Christ,  1  Pet.  iii,  18,  "  For  Christ  has  also 
suffered  for  sins,  the  just  for  the  unjust,  that  he  raisrbt 
bring  us  to  God.''  3.  The  nature  of  Christ's  suffering!, 
Phil,  ii,  8,  He  "became  obedient  unto  death,  even  the 
death  of  the  cross."  4.  The  vicarious  and  sarr'f  -ial 
character  of  that  death,  Pom.  v.  G,  "  Iu  due  time  Christ 


*94 


THE   USE  OF  THE   LORD'S  SUPPER. 


died  for  the  ungodly,"  and  Heb.  ix,  26,  "But  now,  once  in 
the  end  of  the  world,  he  hath  appeared  to  put  away  sin  by 
the  sacrifice  of  himself.*' 

2.  It  is  a  seal.  It  is  a  constant  assurance  from  God, 
that  the  covenant  of  redemption  is  still  in  full  force,  find 
that  it  shall  continue  in  full  force  to  the  end  of  the  world. 
God  keeps  this  sign  and  seal  before  the  church,  and  aa 
often  as  believers  communicate,  they  receive  spiritual  food, 
and  an  increase  of  living  faith. 

"  We  see  the  blood  that  seals  our  peace  ; 

Thy  pard'ning  meicy  we  receive  ; 
The  bread  doth  vicibly  express, 

The  strength  through  which  our  spirits  live." 

2.  But  a  still  farther  use  of  this  ordinance  is  expressed 
in  this  Article.  "  The  Supper  of  the  Lord,  is  not  only  a 
sign  of  the  love  that  Christians  ought  to  have  among  them* 
reives,  one  for  another,  but  rather  is  a  sacrament  of  our 
redemption  by  Christ's  death  ;  insomuch  that  to  such  as 
lightly,  worthily,  and  with  faith,  receive  the  same,  the 
bread  which  we  break,  is  a  partaking  of  the  body  uf 
Christ  ;  and  likewise,  the  cup  of  blessing  is  a  partaking  of 
the  blood  of  Christ." 

1.  It  is  a  sign  of  Christian  love.  None  are  invited  to 
this  holy  feast  but  such  as  "are  in  love  and  charity  with 
their  neighbors."  All  others  are  excluded,  so  that  dis- 
cord may  be  banished  from  all  the  house  of  God.  Chris- 
tians are  represented  as  a  family ;  and  at  the  Lord's  table 
they  profess  to  be  of  one  faith,  and  to  have  the  same  hope 
and  assurance  of  immortality.  Hence  St.  Paul  says,  in 
1  Cor.  x,  17,  "For  we  being  many  are  one  bread,  and 
one  body  ;  for  we  are  partakers  of  that  one  bread."  Love 
must  be  cherished  by  every  follower  of  Christ.  Rom. 
xii.  10,  "Be  kindly  affectioned  one  to  another,  with  bro- 
therly love."    Eph.  v,  2,  "  Walk  in  love."    1  Tims,  iv, 


THE   USE  OF  THE   LORD'S   SUPPER.  295 

9,  "  For  ye  yourselves  are  taught  of  God  to  lo\  e  one 
toother."  IJeb.  xiii,  1,  "Let  brotherly  love  continue." 
1  Pel.  ii,  17,  "Love  the  brotherhood;"  These  and  other 
passages  encourage  the  Christian  to  brotherly  love ;  and 
when  Christians  sit  down  together  at  the  Lord's  table, 
they  thereby  give  a  pledge  to  the  world,  and  to  each 
other,  that  they  are  in  love  and  fellowship  one  with  the 
oiher. 

"  Then  shall  the  world,  admiring,  view 

The  gatlier'd  flock  at  rest, 
And  own  the  Son  divinely  true, 

The  saints  divinely  blest." 

2.  It  "  is  a  sacrament  of  our  redemption  by  Christ's 
death."  That  is,  it  is  a  pledge  upon  the  part  of  God,  that 
man  is  redeemed  by  the  one  offering  of  Christ ;  and  it  is  a 
solemn  pledge  upon  the  part  of  the  believer  to  engage  in 
all  the  duties  and  obligations  of  a  Christian  life.  Persons 
may  come  under  engagements  by  performing  certain  sig- 
nificant actions,  as  well  as  by  words,  so  that  the  Christian, 
in  partaking  of  the  Lord's  Supper,  brings  himself  under 
Solemn  obligations  to  serve  God  all  the  days  of  his  life.  In 
this  solemn  act,  all  Christians  acknowledge  that  they  are  not 
their  own,  but  are  bought  with  the  blood  of  Christ.  And 
in  this  sacramental  act,  they  bind  themselves  to  glorify 
God  in  their  bodies  and  spirits  which  are  his. 

3.  How  this  sacrament  is  to  be  received.  Three  qualifi- 
cations are  named  in  this  Article, — ".Rigidly"  "  Wor- 
thily," and  with  "Faith." 

.  Rightly.  This  refers  to  the  proper  administration  of 
this  ordinance.  In  order  to  this,  there  must  be  a  regu- 
larly ordained  minister,  whose  duty  it  is  to  consecrate,  in 
due  form,  the  elements  of  bread  and  wine,  and  thereby 
set  them  apart  from  a  common  to  a  holy  use.  But  by 
this  it  is  not  pretended  that  anyreal  change  is  made  in 


£96  THE  USE  OF  THE  LOKD's  SUPPER. 

the  substance  or  nature  of  these  elements.  The  change 
is  only  relative,  so  that  they  aie  not  to  be  looked  upon  as 
common  bread  and  wine,  but  as  the  sacred  symbols  of 
Christ's  body  and  blood.  Then  the  minister  is  to  take 
and  break  the  bread,  which  is  to  represent  the  breaking 
of  the  body  of  Christ  under  the  weight  of  our  sins.  He 
is  farther,  to  take  the  cup,  and  jiour  out  the  wine,  which 
is  to  represent  the  shedding  of  the  blood  of  Christ. 
Then  he  is  to  distribute  these  consecrated  elements  to  the 
communicants,  saying,  "  Take,  eat ;  this  is  my  body  which 
was  broken  for  you.  Eat  ye  all  of  it."  And  when  he 
shall  have  given  the  cup,  re  shall  say,  "This  is  my  blood 
which  was  shed  for  you.  Drink  ye  all  of  it."  The  autho- 
rity for  all  of  this  is  the  example  of  Christ  and  the  record 
of  the  evangelists. 

2.  Worthily.  This  refers  to  the  qualifications  of  the 
communicant.  The  first  that  we  name  here  is  Baptism. 
That  this  is  an  indispensable  qualification,  may  be  learned 
from  the  law  of  the  Passover.  No  one  was  admitted  to 
that  ordinance  before  he  was  circumcised.  Ex.  xii,  43, 
"  There  shall  no  stranger  cat  thereof."  By  stranger  is 
evidently  intended  one  who  lias  not  been  brought  into  the 
visible  church  by  circumcision.  But  this  is  made  still 
more  definite  by  verse  48,  "For  no  uncircumcised  person 
shall  eat  thereof."  But  on  the  other  hand,  verse  44, 
"Every  man's  servant  that  is  bought  with  money,  when 
thou  hast  circumcised  him,  then  shall  he  eat  thereof." 
This  settles  the  question  of  qualification  for  the  observance 
of  the  Passover. 

The  same  law  was  observed  by  the  Apostles.  Acts  ii, 
41,  42,  "Then  they  that  gladly  received  his  word  were 
baptized  ;  and  the  same  day  there  were  added  unto  them 
about  three  thousand  souls.  And  they  continued  stead- 
fastly in  the  Apostle's  doctrine  and  fellowship,  and  in 


THE   USE   OF  THE   LORD'S   SUPPER.  297 

breaking  of  bread,  and  in  prayers."  The  preaching  of 
Peter,  on  the  occasion  named  in  this  chapter,  produced 
the  conviction  that  Jesus  Christ,  whom  the  Jews  had  cru- 
cified, was  the  Saviour  of  sinners.  And  those  who  "  were 
pricked  in  their  hearts"  on  account  of  their  sins,  were 
baptized  "  in  the  name  of  Christ  for  the  remission  of 
sins."  This  act  excluded  all  those  believing  Jews  from 
the  fellowship  of  the  Jewish  Church  ;  but  it  immediately 
introduced  them  into  the  fellowship  of  the  Christian 
Church.  Here,  it  is  said,  "they  continued  steadfastly  in 
the  Apostle's  doctrine,"  and  in  all  die  other  duties  of  their 
Christian  profession.  Among  these  were  Christian  Church 
fellowship,  and  "  breaking  of  bread,"  in  commemoration 
of  Christ  and  his  death  upon  the  cross.  The  Christians 
of  Corinth  were  addressed  by  St.  Paul  as  communicants, 
and  as  it  is  everywhere  assumed  that  Baptism  is  the  first 
and  indispensible  qualification  for  the  Lord's  Supper,  we 
have  good  reason  to  believe  that  no  others  are  qualified. 

The  nature  of  these  two  ordinances  teaches  most  clearly 
that  Baptism  must  necessarily  precede  the  Lord's  Supper. 
In  the  first,  the  believer  avows  himself  a  disciple  of  Christ, 
and  by  Baptism  he  enters  through  the  ordained  and  only 
proper  door  into  the  visible  church.  The  second  is  the 
ordained  church  feast,  by  which  believers  are  strengthened 
in  their  faith,  and  by  which  there  is  a  direct  expression 
of  love  to  Christ,  and  a  public  renewal  of  membership  in 
the  family  of  God  on  earth.  And  thus  is  exhibited  the 
natural  relation  there  is  between  the  one  and  the  other  ; — 
Baptism  involves  an  engagement  to  be  the  Lord's ;  and 
Christians,  in  partaking  of  the  Lord's  Supper,  renew  that 
engagement. 

The  second  qualification  that  we  name  here,  respects 
the  monl  character  of  communicants.  It  is  universally 
agreed,  that  all  who  are  truly  regenerated  have  the  requi- 


2.98  THE    USE  OF  THE   LORD*S  SUPPER. 

site  qualification  for,  and  are  entitled  to,  the  benefits  of 
the  Lord's  Supper. 

But  there  is  another  interesting  class  of  persons  found 
in  almost  every  branch  of  the  church,  that  may  be  called 
penitent  believers.  What  shall  the  church  do  with  these? 
They  are  earnestly  seeking  redemption,  and  we  hesitate 
not  to  avow,  that  these  are  entitled  to  a  place  at  the  holy 
communion.  They  are  brought  within  the  care  of  the 
church  by  their  baptism ;  they  are  recognized  as  members 
of  the  visible  church,  believing  all  her  doctrines,  and  liv- 
ing in  conformity  to  the  rules  and  laws  of  the  visible 
church,  while  they  profess  to  be  earnestly  groaning  for 
redemption  from  sin,  with  a  strong  persuasion  that  their 
prayers  and  faith  will  be  owned  and  blessed  in  their  re- 
generaion.  What,  I  say,  is  the  church  to  do  with  such 
persons  ?  The  commanding  probability  that  they  are 
genuine  penitents,  and  that  the  Lord's  Supper  may  be  the 
means  of  their  regeneration,  ought  to  be  the  rule  in  this 
case.  And  besides  this,  there  can  be  no  difference  be- 
tween the  original  penitent,  and  the  penitent  backslider 
who  communes  on  every  suitable  occasion.  If  the  one  is 
excluded,  so  must  the  other,  for  the  one  is  as  much  a  sin- 
ner as  the  other.  As  unregenerate  persons  are  not  ex- 
cluded from  Baptism,  and  hearing  the  word  of  God 
preached,  neither  should  they  be  from  partaking  of  the 
sacrament,  for  one  and  all  of  these  are  ordained  means  of 
grace,  whereby  we  may  be  edified  and  comforted  in  the 
Christian  life.  No  church,  therefore,  has  a  right  to  exclude 
from  the  Lord's  table  any  who  make  a  credible  profession 
of  their  faith,  for  God  only  is  the  judge  of  the  heart, 
while  men  can  only  act  according  to  outward  conduct  and 
appearances. 

Meanwhile,  I  am  fully  aware  that  various  sects  of  the 
Calvinistic  school  object  to  such  views  as  are  stated  in  the 


THE   USE   OF  THE   LORD'S  SUPPER. 


299 


foregoing  paragraph.  But  why  should  they  ?  If  it  is 
true,  as  they  affirm,  that  regeneration  precedes  awaken- 
ing, penitence,  and  justification,  then  we  maintain  that  we 
are  still  correct,  for  our  penitents,  according  to  that  theory, 
are  regenerated.  There  is  evidently,  therefore,  a  want 
of  agreement  between  the  theory  and  practice  of  Calvin- 
ism. But  if  the  standard  consists  in  the  experience  of  ''a 
hope,"  as  it  is  called,  still  we  are  correct,  for  all  our  peni- 
tents express  a  hope  of  pardon,  and  of  heaven  itself. 
Then  again,  if  the  standard  consists  in  feeling  oneself  to  be 
a  great  sinner,  as  is  often  taken  for  a  bright  evidence  of 
piety,  we  are  still  correct,  for  all  our  penitent  seekers  feel 
that  they  are  great  sinners. 

But  after  all  that  has  been  said,  on  what  seems  to  be 
the  difference  between  Calvinists  and  Armenians  upon 
this  subject,  there  is  at  last  but  little  difference.  The  dif- 
ference consists  more,  perhaps,  in  the  meaning  attached 
to  'lie  words,  than  in  the  main  fact,  when  properly  un- 
derstood. 

But  to  examine  the  qualifications  of  communicants  still 
farther,  we  must  examine  the  Scripture  law  upon  the  sub- 
ject. The  Jews  were  obliged  to  come  to  the  feast  cf  the 
Passover,  free  from  all  defilement,  unless  in  the  case  of 
burying  the  dead,  as  in  Numb,  ix,  6-9.  They  were  care- 
ful to  search  their  houses,  in  the  most  diligent  manner, 
for  the  old  leaven,  sweeping  every  part  most  carefully.  In 
like  manner,  Christians  are  to  "keep  the  feast,  i:ot  with 
old  leaven,  neither  the  leaven  of  malice  and  wickedness  ; 
hut  with  the  unleavened  bread  of  sincerity  and  truth." 
1  Cor.  v.  8.  They  are,  therefore,  to  "purge  out  the  old 
leaven,"  that  they  may  be  pure,  and  in  a  pro[er  moral 
state  for  the  blessings  of  profitable  Christian  communica- 
tion. With  what  great  propriety,  then,  does  our  church 
extend  the  following  invitation  ?    "Ye  that  do  truly  and 


300  TIIE   USE   OF  THE  LORD'S  SUPPER. 

earnestly  repent  of  your  sins,  and  are  in  love  and  charity 
■with  your  neighbors,  and  intend  to  lead  a  new  life,  fol- 
lowing the  commandments  of  God,  and  walking  from 
henceforth  in  his  holy  ways,  draw  near  with  faith,  and 
take  this  holy  sacrament  to  your  comfort,  and  making 
your  l.umble  confession  to  Almighty  God,  meekly  kneeling 
on  your  knees."  Coming  to  the  Lord's  table  with  these 
qualifications,  and  qualities  of  mind  and  dispositions  of 
heart,  the  true  believer  and  earnest  seeker  of  salvation, 
may  feed  upon  Christ  to  the  great  comfort  of  the  soul. 
He  is  drawn  into  closer  personal  union  with  Christ.  "  This 
is  my  body,  which  is  given  for  you,"  and  "  This  cup  is  the 
New  Testament  in  my  blood,"  are  words  that  show  how 
intimately  and  closely  the  believer  is  joined  to  Christ, 
when  he  eats  the  one  and  drinks  the  other,  in  the  true 
spirit  and  faith  of  a  sacramental  ordinance.  Every  one 
ma}'  truly  say — 

"We  come,  obedient  to  thy  word, 

To  feast  on  heavenly  lood  ; 
Our  meat,  the  body  of  our  Lord  ; 

Our  drink,  his  precious  blood." 

i.  But  the  benefits  of  the  Lord's  Supper  are  more 
clearly  and  distinctly  stated  in  the  concluding  part  of  this 
Article.  "The  bread  which  we  break  is  a  partaking  of 
the  body  of  Christ,  and  likewise  the  cup  of  blessing  is  a 
partaking  of  the  blood  of  Christ."  Thus  we  see  the  adap- 
tation of  Christ  to  the  wants  of  his  people.  He  gives  the 
emblems  of  his  broken  body  and  shed  blood  as  the  means 
of  spiritual  strength  ;  and  his  people  receive  these  "  after 
a  heavenly  and  spiritual  manner,"  and  are  made  strong. 
Thus  as  eating  and  drinking  gives  strength  to  the  body, 
so  eating  and  drinking  the  Lord's  Supper,  by  faith  in 
Christ,  gives  strength  to  the  soul. 


THE   USE  OF  THE   LORD'S   SUPPER.  SOI 

0  what  a  taste  is  this 

Which  now  in  Christ  we  know, 
An  earnest  of  our  glorious  bliss, 

Our  heaven  begun  below!" 

It  is  obvious  from  the  nature  and  ends  of  this  holy  or- 
dinance, as  well  as  from  what  has  been  said  above,  that 
the  wicked  and  the  ungodly,  who  are  in  no  sense  trying 
io  serve  God,  are  unworthy  of  a  place  at  the  Lord's  table. 
They  may  receive,  it  is  true,  the  outward  elements,  but 
they  do  not  receive  that  which  is  signified  by  them.  They 
cannot  come  to  this  table  without  exposing  themselves  to 
the  displeasure  of  God,  for  the  Bible  declares  plainly,  that 
"  Whosoever  shall  eat  this  bread,  and  drink  this  cup  of 
the  Lord  unworthily,  shall  be  guilty  of  the  body  and  blood 
of  Christ."  Such  profane  persons  "  eat  and  drink  damna- 
tion to  themselves,  not  discerning  the  Lord's  body."  So 
well  was  the  table  of  the  Lord  defended  from  the  approach 
of  the  wicked  by  the  Apostles,  and  especially  by  St.  Paul, 
that  many  of  the  Fathers  did  but  little  else  than  read  the 
apostolic  epistles,  as  rules  of  preparation  for  this  holy  ser- 
vice. Oriyin  says,  "  Christ  is  the  true  food  ;  whosoever 
eats  him,  shall  live  forever  ;  of  whom  no  wicked  person 
can  eat ;  for  if  it  were  possible  that  any  who  continues 
wicked  should  cat  the  Word  that  was  made  flesh,  it  had 
never  been  written,  'Whoso  eats  this  bread  shall  live  for- 
ever.' "     Cam.  on  Malt.,  c.  15. 

With  such  guards  as  the  Scriptures  throw  around  the 
holy  communion,  and  with  the  care  that  the  church  has 
always  taken  of  this  ordinance,  we  cannot  well  be  mista- 
ken as  to  what  is  our  duty.  How  carefully  ought  every 
member  of  the  church  to  examine  himself,  lest  he  "cru- 
cify the  Lord  afresh,  and  put  him  to  an  open  shame  ;" 
and  lest,  while  he  is  in  the  church,  he  may  not  be  pre- 
paring (or  perdition.    Great  care  is  needed  at  this  very 


302  THE   USE  OF  THE   LORD'S  SUPrER. 

point,  aDd  every  professed  Christian  should  so  live  (hat 
the  holy  sacrament  may  he  to  him  life  and  joy  in  the 
Holy  Ghost. 

The  Lord's  Supper  cannot  be  neglected  by  the  church 
member  without  great  danger.  Neglect  of  the  Passover 
subjected  the  ncglector  to  be  cut  off  from  Israel.  Nztmb. 
ix,  13,  "  But  the  man  that  is  clean,  and  is  not  on  a  jour- 
ney, and  forbeareth  to  keep  the  Passover,  even  that  soul 
shall  be  cut  off  from  among  his  people  ;  because  he  brought 
not  the  offering  of  the  Lord  in  his  appointed  season,  that 
man  shall  bear  his  sins."  And  so  with  that  man  who 
neglects  the  Lord's  Supper.  In  the  very  nature  of  his 
neglect,  he  must  exclude  himself  from  the  benefits  of 
Christ's  passion  and  death.  He  cuts  himself  off  from 
God's  people.  Hence  it  is  said  by  St.  Augustine,  "  He 
that  does  not  abide  in  Christ,  and  in  whom  Christ  do-.s  not 
abide,  certainly  does  not  spiritually  eat  his  flesh,  nor  drink 
his  blood,  though  he  may  visibly  and  carnally  presa  wi'h 
his  teeth  the  sacrament  of  the  body  and  blood  of  Christ." 

This  quotation  suggests  the  duty  of  due  preparation  for 
the  worthy  partaking  of  the  Lord's  Supper.  Such  prepa- 
ration was  made  before  the  Passover,  and  those  who 
neglected  it  were  cut  off.  This  fact  is  slated  in  Ex.  xii, 
15.  It  is  equally  the  duty  of  true  believers,  who  expect 
to  communicate,  to  "keep  the  feast,  not  with  old  leaven, 
neither  with  the  leaven  of  malice  and  wickedness,  but 
with  the  unleavened  bread  of  sincerity  and  truth."  1 
Cor.  v,  8.  And  verse  7,  "Purge  out,  therefore,  the  old 
leaven,  that  ye  may  be  a  new  lump,  as  ye  are  unlea- 
vened ;  for  even  Christ  our  passoTer  is  crucified  f>  r  us." 
This  duty  may  be  more  fully  learned  from  several  of  the 
apostolic  Epistles. 

"  Let  all  who  truly  bear 

The  bleeding  Saviour's  name, 


THE   USE  OF  THE   LORD'S  SUPPER. 


303 


Their  faithful  hearts  with  us  prepare, 
And  eat  the  Pascal  Lamb." 

5.  The  last  thing  named  in  this  Article,  is  the  manner 
in  which  the  Lord's  Supper  is  to  be  used.  "  The  body 
of  Chi  ist  is  given  "  by  a  regularly  ordained  minister,  and 
"taken"  by  the  communicant  himself,  "and  eaten," 
"only  after  a  heavenly  and  spiritual  manner."  "And 
the  means  whereby  the  body  of  Christ  is  received  and 
eaten  in  the  Supper,  is  faith."  The  communicant  sees 
Christ's  death  symbolized  in  the  broken  bread,  and  the 
poured  out  wine.  He  is  reminded  by  these,  that  Christ 
died  to  atone  for  the  sins  of  mankind,  and  while  he  eats 
and  drinks  the  outward  and  visible  elements  of  the  sacra- 
ment, lie  inwardly,  and  "after  a  heavenly  and  spiritual 
manner,"  feeds  upon  Christ  by  faith,  and  receives  Uip 
benefits  of  his  sacrificial  death. 

"A  faith  that  doth  the  mountains  move, 
A  faith  that  shows  our  sins  forgiven, 

A  faith  that  sweetly  works  by  love. 
And  ascertains  our  claims  to  heaven." 

This  faith  is  not  in  the  minister,  nor  in  any  one,  or  all 
of  the  members  of  the  church,  as  acting  for  any  individual 
beyond  themselves  ;  but  it  is  in  one  and  every  worthy  re- 
ceiver of  the  Lord's  Supper,  as  acting  for  themselves. 
Their  faith  has  but  an  individual  and  personal  application. 
"With  all  persuasion,"  therefore,  "let  us  partake  of  it 
as  of  the  body  and  blood  of  Christ,  for  under  the  type  of 
bread  his  body  is  given  to  thee,  and  under  the  type  of 
wine  his  blood  is  given  to  thee ;  that  partaking  of  the  body 
and  blood  of  Christ,  thou  mayest  be  of  one  body  and- 
blood  with  him."     Cyril,  Bishop  of  Alexandria,  A.  D.  41 5, 


S04 


TRANS CBSTANTIATION  AN  ERROR. 


SECTION  THIRD. 

Transubstantiation  a  Romish  Error. 
1.  This  part  of  our  Article  affirms  that  "  the  change  of 
the  substance  of  the  bread  and  wine  in  the  Supper  of  the 
Lord,  cannot  be  proved  by  Holy  Writ,  but  is  repugnant 
to  the  plain  words  of  Scripture,  overthroweth  the  nature 
of  a  sacrament,  and  hath  given  occasion  to  many  super- 
stitions." 

The  error  here  condemned  consists,  in  the  language  of 
Romanists,  in  the  transmutation  of  the  bread  and  wine  in 
the  Lord's  Supper,  into  the  soul,  body  and  divinity  of 
Jesus  Christ.  The  whole  substance  of  the  elements  is,  as 
tliis  fatal  absurdity  teaches,  changed  into  the  true,  real, 
numerical,  and  integral  God  and  man.  Nothing  of  the 
bread  and  wine  remains  after  consecration.  All,  except 
what  they  call  the  accidents,  is  transformed  into  the  irue 
Christ,  in  his  godhead,  with  all  his  perfections;  and  in 
his  manhood,  with  all  its  compound  parts,  as  soul,  body, 
bones,  flesh,  nerves,  muscles  and  veins.  The  whole  God 
and  man,  therefore,  is  entire,  as  they  are  comprehended  in 
every  crumb  of  the  bread,  and  in  every  drop  of  the  wine, 
— entire  in  every  particle  of  each  element.  And  of  course 
he  is  without  division  in  the  countless  hosts  that  are  ex- 
hibited throughout  Romanism.  The  same  substance  may, 
at  the  same  time,  be  in  many  places.  True,  therefore,  as 
Faber  says,  "Transubstantiation  is  the  greatest  miracle  of 
Omnipotence."  If  there  is  such  a  thing,  it  surely  is. 
The  substance  of  the  bread  and  wine  is  transformed  into 
flesh  and  blood,  while  the  color,  taste,  touch  and  smell  of 
both  remain  the  same.  These  are  the  accidents  of  these 
elements.  It  follows,  of  course,  that  taste  and  smell  con- 
tinue witho.it  anything  to  taste  or  smell  ;  and  color  re- 
mains without  anything  to  which  it  belongs,  and  is  there- 


TRANSUBSTANTI  Al  ION   AX   ERROR.  305 

fore  the  external  show  of  nothing- ;  and  what  is  usually 
called  quantity,  is  only  the  hollow  show  of  nothing-  but 
emptiness.  But  still  these  api>caiances  can  be  eaten,  and 
afford  sustenance  to  the  body. 

But  to  state  this  wonderful  doctrine  in  the  language  of 
Romanists  themselves,  I  will  record  an  extract  from  the 
"Catechism  for  the  use  of  all  the  churches  in  France," 
published  in  1806,  and  sanctioned  by  the  Archbishop  of 
Paris.  .  The  answer  to  the  question,  "What  is  the  sacra- 
ment of  the  eucharist?"  is  as  follows  : 

"The  eucharist  is  a  sacrament  which  contains  really  and 
substantially,  the  body,  blood,  soul  and  divinity  of  our  Lord 
Jesus  Christ,  under  the  forms  or  appearances  of  bread  and 
wine."  That  which  is  laid  on  the  altar  at  first  is  bread 
and  wine,  "  and  it  continues  to  be  bread  and  wine,  till  the 
priest  pronounces  the  words  of  consecration,"  then  "the 
bread  is  changed  into  the  body,  and  the  wine  is  changed  into 
the  blood  of  our  Lord,"  and  "  nothing  of  them  remains, 
except  the  forms." 

This  error  is*  founded,  for  the  sake  of  a  show  of 
Scripture  proof,  on  the  literal  construction  of  the  words, 
"  This  is  my  body,"  and  "  this  is  my  blood."  Hence 
Romanists  virtually  deny  that  the  matter  of  the  Lord's 
Supper  is  bread  and  wine.  These  are  so  changed  by  the 
•words  of  consecration,  that  nothing  of  them  remains,  and 
in  their  place  is  the  actual  body,  blood,  soul,  and  divinity 
of  our  Lord  Jesus  Christ.  Thus  it  is,  that  they  "over- 
throw the  nature  of  a  sacrament,"  and,  consequently, 
have  no  sacrament  of  the  Lord's  Supper  in  their  church. 

2.  This  doctrine  cannot  be  proved  by  holy  writ,"  and 
is,  therefore,  unworthy  of  credit.  It  not  only  cannot  bo 
proved  by  one  single  passage  ;  but  it  cannot  be  proved  by 
any  reasonable  construction  of  any  chapter,  verse,  sen- 
tence, or  figure  of  speech  in  the  whole  word  of  Revela- 

13* 


306 


TRANSUBSTANTIATION   AN  ERROR. 


tion.  Iii  place  of  being  true  according  to  the  Bible,  "it 
is  repugnant  to  the  plain  words  of  J-cripture."  When 
the  Lord's  Supper  was  instituted,  it  was  before  Christ's 
death  ;  while  he  was  yet  living  in  the  perfect  and  undi- 
vided form  of  a  man.  He  took  bread,  and  said,  "  This  \s 
my -body."  He  took  the  cup,  and  said,  "This  is  my 
blood."  Now,  if  Romanists  are  correct  in  their  views  of 
this  transaction,  then  the  disciples  eat  of  the  body  of 
Christ  before  he  was  crucified  ;  while  he  was  yet  present 
with  them  ;  and  they  drank  of  his  blood  before  it  was 
shed.  But  before  Christ  gave  the  bread  to  the  twelve 
Apostles,  he  "  brake  it,"  thus  signifying  his  death  ;  and 
before  he  gave  them  the  wine,  he  poured  it  out,  thus  sig- 
nifying the  shedding  of  his  blood.  But  after  this  trans- 
action, Christ  was  still  living  in  an  unbroke.i  and  undi- 
vided form  ;  therefore,  the  Apostles  did  not  eat  his  flesh, 
or  any  part  of  "it,  nor  did  they  drink  his  blood  ;  but  only 
the  broken  bread,  and  poured  out  wine,  which  signified 
the  broken  body  and  shed  blood  of  their  Lord  and 
Saviour. 

But  if  Papists  will  claim  the  literal  meaning  of  the 
words  of  our  Lord,  let  us  try  them  by  the  literal  meaning 
of  Luke  xxii,  20,  "  Likewise,  also,  the  cup  after  supper, 
saying,  This  cup  is  the  New  Testament  in  my  blood, 
which  is  shed  for  you."  Not  that  which  was  in  the  cup, 
but  the  cup  itself ;  and  this  cup  was  not  the  cup,  but  the 
New  Testament,  and  this  New  Testament  was  the  cup, 
and  this  cup  was  in  the  blood  of  Christ.  They  deny 
figurative  language,  when  speaking  of  the  bread,  and  they 
must  not  use  such  language,  when  speaking  of  the  wine. 
Here  is  the  cup,  but  it  is  not  the  cup,  for  it  is  the  New 
Testament.  Now,  how  can  this  be,  unless  the  cup  was 
changed  from  a  gold  or  silver  cup  into  the  New  Testa- 
ment or  will  ?    But  then,  this  cup  which  was  changed 


TRANS  CBSTAXTIATION  AN  EHROR. 


307 


into  the  New  Testament,  or  last  will  of  Christ,  was  in  his 
blood.  The  cup,  therefore,  according  to  the  logic  of  Ro- 
manists, was  in  the  blood,  and  not  the  blood  in  the  cup. 
But  the  text  says,  "  in  my  blood  which  is  shed  for  you;" 
but  Christ  bad  not  yet  shed  his  blood,  or  any  part  of  it ; 
therefore,  we  are  to  understand  something  else,  than  the 
real  blood  of  Christ.  The  common  sense  teaching  of  the 
text  is,  that  the  wine  which  was  in  the  cup  only  repre- 
sented the  blood  of  Christ.  The  language  used  by  the 
Saviour  in  this  whole  ceremony,  was  manifestly  used  in  a 
figurative  sense,  and  must  have  been  so  understood  by 
the  Apostles  to  whom  it  was  immediately  addressed. 
Such  figurative  forms  of  language  occur  often  in  the  Holy 
Scriptures  ;  as,  "  I  am  the  vine,"  "  I  am  the  way,"  "  I 
am  the  door."  Now,  no  one  will  suppose,  or  dare  to 
teach,  that  Christ  is  literally  a  vine,  a  way,  or  a  door. 
But  if  Papists  must  have  the  literal  construction  of  the 
language  used  in  the  institution  of  the  Lord's  Supper, 
they  are  compelled,  by  their  own  claims,  to  regard  Christ 
as  a  literal  vine,  a  literal  door,  and  a  literal  way.  But, 
to  see  the  absurdity  of  this  rule  of  interpretation,  we  will 
take  some  other  illustrations,  as  Gen.  xli,  26,  27,  "  The 
seven  good  kine  are  seven  years  ;  and  the  seven  good 
ears  are  seven  years  ;  the  dream  is  one.  And  the  seven 
thin  and  ill-favored  kine  that  came  up  after  them  are 
seven  years  ;  and  the  seven  empty  ears  blasted  with  the 
east  wind  shall  be  seven  years  of  famine."  Now,  if  Pa- 
pists would  be  consistent  with  themselves,  they  must  be- 
lieve and  confess,  that  seven  fat  cows,  and  "seven  good 
cars  "  of  corn,  are  changed  by  some  singular  power  of 
transubstantiation,  into  seven  years  of  three  hundred  an  1 
sixty  five  days  each.  And  tiie  same  rule  must  equally 
apply  to  poor  cows,  and  the  seven  empty7  ears  of  corn. 
If  this  be  correct,  then  Papists  have  a  wonderful  facility 


308 


TRANSUBSTANTIATION   AN  ERROR. 


for  making  years  out  of  cows  and  coin.  But  it  is  their 
misfortune,  that  as  soon  as  they  come  to  the  Bible,  they 
are  confounded,  and  this  is  the  reason  why  they  hate  the 
pure  word  of  God.  The  exposition  of  the  dream  of  Jo- 
seph in  the  above  verses,  is  contained  in  verses  29  and  '30, 
"The  seven  good  kine  "  "and  the  seven  good  ears,"  re- 
presented  "  seven  years  of  great  plenty  throughout  all  the 
hind  of  Egypt."  And  on  the  other  hand,  the  "  thin  ill- 
favored  kine  "  and  "  empty  ears  of  corn,"  represented 
"  seven  years  of  famine." 

But  again,  when  St.  Paul  speaks  of  the  rock  which 
Moses  smote  in  the  wilderness,  he  says,  in  1  Cor.  x,  4, 
"  That  rock  was  Christ."  Now,  if  the  interpretation  of 
Romanists  is  applied  to  this  passage,  it  must  be  con- 
founded by  its  own  absurdity.  Thus,  we  see,  that  transub- 
stantiation  "cannot  be  proved  by  holy  writ."  It  is  alike 
contrary  to  reason  and  the  senses.  Reason  tells  us,  that 
the  body  cf  Christ  cannot  be  in  heaven,  and  in  thousands 
of  places  on  earth,  at  the  same  time  ;  and  our  senses  tell  us, 
that  the  bread  and  wine  are  precisely  the  same  after  con- 
secration as  before. 

3.  Transubstantiation  "overthroweth  the  nature  of  a 
sacrament."  We  have  seen  in  the  Notes  on  another  part 
of  this  Article,  that  two  things  are  necessary  to  the  sac- 
rament of  the  Lord's  Supper  ;  a  sign,  and  a  thing  signified 
by  that  sign  ;  an  object  presented  to  the  senses  which  is 
called  the  matter  of  the  sacrament,  and  some  promised 
blessing,  which  is  represented  and  sealed  by  this  matter  or 
sign.  But  transubstantiation  destroys  the  outward  and 
visible  sign,  and  puts  the  thing  signified  in  its  place.  And 
hence  follows  this  absurdity  ;  the  matter  and  sacramental 
sign  is  converted  into  the  real  body  and  blood  of  Christ, 
therefore,  Christ's  veritable  body  is  the  sacramental  sign 
of  his  body.     From  this  obvious  conclusion,  it  follows, 


TRANS  INSTANTIATION  ORIGIN  OF  OTHER  ERRORS.  309 

that  there  is  no  sacrament  of  the  Lord's  Supper  by  signs 
and  symbols,  in  the  Romish  church.  And  it  follows  stiil 
further,  that,  if  transubstantiaiii  n  is  true,  Christ  is  put  to 
death  to  all  intents  and  purposes,  every  time  the  eucharist 
is  celebrated.  This  absurd  doctrine,  not  only  clearly 
overthrows  the  nature  of  a  sacrament,  and  deprives  the 
Romish  people  of  anything  like  the  true  sacrament,  but  it 
plainly  contradicts  the  Scriptures,  Heb.  x,  12.  Here  it  is 
caid,  that  Christ,  "  after  he  had  offered  one  sacrifice  for 
bins,  forever  sat  dow  n  on  the  right  hand  of  God." 

liu:  we  may  see  the  absurdity  and  blasphemy  of  this 
('oc'.rine,  if  we  consiJer  still  further,  the  language  of  the 
French  catechism.  "  I'  continues  to  be  bread  and  uine, 
till  the  pnest  pronounces  the  words  of  consecration." 
Then  "  the  bread  is  (hanged  into  the  body,  and  the  wine 
into  the  blood  of  our  Lord."  What  else  does  this  teach, 
than  a  Romish  priest  creating  out  of  bread  and  wine,  the 
body  and  blood  of  Christ  ? 

But  it  is  enough  to  say,  that  this  masterpiece  of  Romish 
•frror  was  introduced,  for  the  first  time  it  was  ever  heard 
of,  in  the  ninth  century;  and  that  not  till  A.  D.  1215, 
did  it  become  publicly  known  as  an  article  of  faith. 
Then  it  was  decreed  by  Romish  bishops  to  be  a  doctrine 
of  the  Scriptures  by  the  third  Latern  Council. 


SECTION  FOURTH. 
Transulisiantiation  the  Origin  of  other  Errors 
I.  It  "hath  given  occasion  to  many  superstitions." 
Some  of  these  are  named  in  the  last  paragraph  of  this 
Article.  "  The  Sacrament  of  the  Lord's  Supper  was  not 
by  Christ's  ordinance,  reserved,  carried  about,  lifted  up,  or 
uors/uped." 


310  TRANSUBSTANTI ATION  ORIGIN  OF  OTHER  ERRORS. 

first.  Reserving  the  consecrated  elements.  Conceiving 
that  the  bread  and  wine  were  changed  into  the  real  body 
and  blood  of  Christ,  Papists  reserve  parts  of  the  holy 
wafers  for  the  purpose  of  giving  them  to  the  sick,  or  other 
persons  at.  a  distance,  at  some  future  time.  Now,  what- 
ever may  have  been  the  practice  of  the  primitive  church, 
when  regularly  ordained  ministers  were  scarce,  and  when 
Christians  were  very  much  scattered  by  persecution,  and 
other  causes,  is  not  the  question.  The  true  question  is, 
Is  there  any  proof  of  this  in  the  Scriptures  ?  There  is 
not  the  least  shadow  of  proof  of  this  custom  in  any  part 
of  the  Bible  ;  it  is  purely  of  modern  Romish  origin.  If 
there  are  sick  persons,  or  others,  who  cannot  come  to  the 
place  of  communion,  why  not  go  to  them  and  consecrate  the 
elements  for  the  sacrament  in  their  presence  ?  This  of 
itself  would  be  a  means  of  quickening  their  faith,  and  of 
giving  them  a  better  preparation  of  heart  for  the  ordi- 
nance itself.  It  would,  likewise,  show  a  much  closer  ad- 
herence to  the  example  of  Christ,  and  the  presciibed 
form  of  consecration.  But  with  Papists,  the  example  of 
Christ  counts  but  little,  when  compared  with  the  exam- 
ples and  decrees  of  their  infallible  popes,  and  their  infal- 
lible councils.  The  origin  of  this  error  is  transubstantia- 
tion,  as  it  is  the  origin  of  many  other  errors. 

Second.  Currying  the  elements  about  is  another  Romish 
practice,  which  has  grown  out  of  the  same  common  root. 
Among  Papists,  the  consecrated  wafer — for  that  is  the  sum 
and  substance  of  Christ,  containing  his  soul,  blood,  and 
divinity — is  carried  in  solemn  procession  to  the  sick.  This 
can  be  no  part  of  the  ceremony  of  the  Lord's  Supper,  for 
it  is  not  taught  in  the  Scriptures,  neither  has  it  any  coun- 
tenance in  the  practice  of  the  Apostles  or  primitive  Chris- 
tians. It  is,  as  its  very  nature  indicates,  purely  of  Ro- 
mish origin. 


TRANS  INSTANTIATION  ORIGIN  OF  OTHER  ERRORS.  311 

Third.  And  for  the  tiffing  up  of  tlie  elements  of  the 
Lord's  Supper,  there  is  not  a  word  of  authority  in  the 
whole  Bible.  This,  too,  is  one  of  the  inventions  of  Home. 
When  the  priest  is  supposed  to  have  destroyed  the  bread 
and  the  wine,  by  changing  into  the  real  body  and  blood 
of  Christ,  contained  in  one  small  wafer,  lie  adores  it  as 
God,  with  bended  knee,  and  rising,  he  lilts  it  up,  that  it 
may  be  seen  and  adored  by  the  people  also.  This  is 
technically  called  the  elevation  of  the  host.  This  wafer  is 
nothing  more  than  a  thin  piece  of  bread,  and  yet  it  is  said 
in  the  French  catechism,  to  be  "really  and  substantially, 
the  body,  blood,  soul  and  divinity  of  our  Lord  Jesus 
Christ." 

Fourth.  This  Article  continues  its  cutting  off  process, 
so  as  to  restore  the  Lord's  Supper  to  its  original  simpli- 
city, and  to  the  rules  of  its  original  administration. 
Hence,  it  teaches  us  in  the  fourth  particular,  that  the  ele- 
ments of  the  Lord's  Supper  were  not  de-signed  to  be  wor- 
shipped. In  the  Romish  catechism  from  which  I  have 
already  quoted,  is  this  question  and  answer  :  "  Must  we 
worship  the  body  and  blood  of  Christ  Jesus  in  the  eu.harist  /" 
"  Yes,  undoubted  It/."  Then  comes  the  reason,  "  for  this 
body  and  this  blood  are  inseparably  united  to  his  divinity." 
And  the  following  is  the  language  of  the  Council  of 
Trent:  "There  is,  therefore,  no  room  to  doubt,  but  that 
the  faithful  of  Christ  should  adore  his  most  holy  sacrament 
with  the  highest  worship  due  to  the  true  God,  according  to 
the  usage  of  the  Catholic  Church."  I  shudder  as  I 
write,  at  the  clear  and  bold  idolatrous  blasphemy  ol  the 
above  passage.  The  practice  of  worshiping  the  host,  is 
not  occasional,  as  we  learn  from  other  sources,  but  is  the 
constant  practice  of  the  Uomish  Church,  as  often  as  the 
host  is  elevated,  which  may  be  every  Sabbath  day. 

Not  contented  with  this  regular  idolatry,  Pope  Urban 


312  TRANSUBSTAXTIATION  ORIGIN  OF  OTHER  ERRORS. 

the  Fourth,  instituted  a  festival,  in  A.  D .  1 264,  called 
Corpus  Christi,  to  be  observed  annually  in  honor  of  the 
holy  sacrament.  This  festival  is  held  on  the  first  Thurs- 
day after  Trinity  Sunday. 

It  owes  its  origin,  as  Papists  say,  to  a  pious  nun,  whose 
name  was  Juliana,  and  who  lived  in  Liege,  in  1230. 
She  professed  to  have  found  a  gap  in  the  orb  of  the  full 
moon,  which  greatly  troubled  her  pious  soul.  While  she 
was  meditating  on  this  strange  phenomenon,  she  had  a 
revelation  from  heaven,  which  disclosed  to  her  troubled 
mind  the  fact,  that  the  moon  represented  the  Romish 
Church,  and  the  gap  in  its  orb,  the  want  of  a  festival  in 
honor  of  the  real  body  of  Christ  in  the  consecrated  host. 
The  same  revelation  requried  her  to  begin  the  celebration 
of  this  festival,  and  to  announce  it  to  the  world  as  an  es- 
sential institution  of  the  church.  In  order  to  confirm  this 
revelation,  a  notable  miracle  was  wrought  in  Bolsena. 

The  miracle  was  as  follows  :  While  a  priest  was  conse- 
crating the  host,  drops  of  blood  fell  on  his  surplice,  and 
when  he  attempted  to  conceal  them  in  the  folds  of  this 
garment,  they  formed  bloody  images  of  the  host.  This 
bloody  surplice,  with  the  images  of  the  host  upon  it,  is 
still  shown  as  a  precious  relic  at  Civita  Vecchia. 

This  festival  being  regarded  as  one  of  the  greatest  in 
the  Romish  church*  is  celebrated  with  splendid  proces- 
sions, with  flags  and  crosses,  and  lighted  candles,  with 
solemn  music,  with  a  gorgeous  canopy  sustained  by  four 
laymen,  under  which  the  priests  carry  a  precious- box  con- 
taining the  consecrated  host.  The  people  follow  with 
great  solemnity,  dripping  to  their  knees  on  the  ground 
every  time  the  host  is  laid  on  the  numerous  altars  erected 
at  various  places  on  the  corners  of  the  streets. 

In  Spain,  this  festival  is  a  general  holiday,  in  which 
bull  lights,  dancing,  and  various  games  are  common.  Id 


TRAXSUBSTANTIATION —ORIGIN   OF  OTHER  ER".OR8.  313 

Sicily,  passages  from  Scripture  history  are  theatrically  ex- 
hibited in  the  public  streets  for  the  amusement  of  the 
crowd,  while  the  people  indulge  in  the  greatest  excitement, 
and  revel  in  the  gratification  of  the  basest  passions  of 
their  nature  ;  and  this,  too,  under  the  sanction  of  a 
license  from  the  Pope,  and  in  connection  with  what  they 
call  a  religious  festival.  And  this  festival  is  observed 
with  great  pomp  in  the  large  cities  of  Protestant  America, 
though  not  in  connection  with  bull-fights  and  public  mas- 
querades, as  in  Papal  countries,  Otempora!  0  mates! 
But  for  the  shocking  blasphemy  of  transubstantiation,  the 
festival  of  Corpus  Christl  would  never  have  disgraced 
human  reason. 

Now,  in  view  of  these,  and  many  other  proofs  that 
might  be  brought  from  their  own  books,  and  from  their 
own  public  teaching  and  practice,  how  can  Papists,  or  how 
dare  they  attempt  to  resist  or  deny  the  charge  of  the 
most  gross  and  blasphemous  idolatry  ?  This  they  dare 
not  do,  and,  as  Bishop  Burnett  has  said,  "  many  writers  of 
the  Church  of  Rome  have  acknowledged,  that  if  transub- 
stantiation is  not  true,  their  worship  is  a  strain  of  idolatry 
beyond  any  that  is  practiced  among  the  most  depraved  of 
ail  nations  of  heathens." 

But  they  run  the  risk  of  being  idolatrous  from  theii 
own  words,  on  the  subject  c  f  consecrating  the  bread  and 
wine  lor  the  Lord's  Supper.  For  due  and  proper  tran- 
substantiation, three  principle  things  are  necessary  :  "  That 
I  he  words  of  consecration  be  properly  spoken  ;  that  he 
who  speaks  them  be  a  lawful  priest  ;  that  the  priest  spe:ik 
the  words  with  the  intehtion  of  making  the  body  of  Christ." 
These  three  things  embrace  a  catalogue  of  such  inde- 
finable contingencies,  that  no  Papist,  however  faithful, 
has  power  to  know  or  determine.  It  is  impossible  to  tell, 
whether  the  priest  is  a  successor  of  Joan,  the  female  pope, 


314  TRANSUBSTANTIATIOX  ORIGIN  OF  OTHER  ERRORS. 

or  of  Gregory  the  Great ;  nor  can  he  tell  what  the  inten- 
tion of  the  priest  is  ;  w  hether  il  is  to  make  the  real  bodj, 
blood,  soul  and  divinity  of  Christ,  or  something  else  ;  and 
certainly,  he  cannot  determine,  by  the  use  of  his  senses, 
whether  there  is  any  change  in  the  bread,  or  not,  and 
therefore,  he  is  in  constant  danger  of  worshiping  a  thing 
that  is  not  God. 

What  disastrous  consequences  result  from  this  capital 
and  damning  error  !  Why  is  it,  that  enlightened  Papists 
do  not  see  their  error,  and  flee  from  it,  as  from  any  other 
evil  forbidden  in  God's  word  ?  And  why  is  it,  that  en- 
lightened Protestant  Europe  and  America,  are  not  doing- 
much  more  than  they  are,  to  bring  Papists  to  the  simpli- 
city of  gospel  ordinances,  and  to  the  knowledge  of  the 
truth  as  it  is  in  Christ? 

2.  From  the  above  brief  exposition  of  the  Romish  doc- 
trine of  the  sacrament,  and  of  some  of  the  errors  that 
immediately  grow  out  of  this  doctrine,  it  is  evident  that 
the  Lord's  Supper  is  not  received,  or  administered  among 
Papists.  Their  Popes  and  Councils  have  added  to  and 
suhstracted  from,  the  original  words  and  form  of  adminis- 
tering this  sacrament,  and  so  mutilated  and  destorted  this 
simple  institution,  that  a  common  reader  of  the  New 
Testament,  and  a  worshiper  in  a  Protestant  Church, 
cannot  tell,  if  he  visits  a  Romish  Cathedral  when  the 
sacrament  is  being  administered,  What  the  priest  is  doing. 
He  sees  the  burning  candles,  the  genuflections  of  the 
priest  and  people  ;  he  hears  the  muttering  of  words  in  an 
unknown  tongue,  and  the  occasional  ringing  of  a  small 
bell,  but  as  to  the  meaning  of  all  this,  he  is  perfectly  ig- 
norant. And  if  he  asks  what  part  of  worship  that  is,  he 
may  be  told  it  is  the  "  sacrifice  of  the  mass  ;"  and,  in  all 
probability,  if  he  asks  what  that  is,  he  can  get  no  definite 
answer.    So  little  are  Papists  accustomed  to  hear  things 


TRANSUBSTANTIATION  ORIGIN  OF  OTHER  ERRORS.  315 


called  by  their  Scripture  names,  and  so  much  accustomed 
are  they  to  the  substitution  of  error  for  truth,  that  many  of 
them  know  no  difference.  Romanists  have  changed  and  cor- 
rupted the  simple  word  of  God  and  his  ordinances,  and 
then  changed  the  worship  to  suit  it.  And  in  all  these 
changes  ami  corruptions,  the  effort  has  been  to  remove,  as 
far  as  possible  from  their  people,  all  true  and  correct  no- 
tions of  the  true  worship  of  God  ;  and  to  substitute  in 
his  place,  as  objects  of  adoration,  the  host,  images,  and 
saints. 

Now,  if  we  go  to  the  Bible,  and  read  all  that  is  there 
written  concerning  the  Lord's  Supper,  we  will  not  find 
one  word  from  which  it  can  be  inferred,  that  the  Apostles 
worshiped,  or  in  any  way  gave  divine  honors  to  the  con- 
secrated bread  and  wine,  or  required  others  to  do  so. 
They  never  carried  them  about  to  the  sick  or  dying ;  they 
never  carried  them  about  on  a  holy  day  in  solemn  pro- 
cession, calling  upon  all  that  passed  to  kneel  before  the 
host,  or  they  would  be  cast  into  prison,  or  into  the  crush- 
ing jaws  of  the  inquisition.  Nor  do  we  find  any  such 
thing  among  primitive  Christians,  simply  because  they 
knew  nothing  of  transubstantiation. 

But  enough  has  been  said  to  show  the  true  Protestant, 
and,  above  all,  the  Scripture  character  of  our  Article. 
Meantime  I  have  tried  to  defend  one  of  the  distinguishing 
institutions  of  our  holy  religion  against  the  blasphemous 
attacks  of  Papal  Rome ;  and  to  present  it  in  all  simplicity 
to  the  careful  consideration  of  all  who  love  the  truth.  If 
any  thing  I  have  written,  will  in  any  degree  enable  the 
Christian  to  partake  of  the  Lord's  Supper  with  more  en- 
lightened faith,  and  assist  him  in  determining  the  true  im- 
port of  this  sacrament,  my  object  is  gained.  And  if  any 
thing  I  have  written  shall  tend  to  expose  the  damning 
errors  of  transubstantiation,  and  the  corrupting  influence 


31G   TRANS VBSTANTIATIOX  ORIGIN   OF  OTHER  ERRORS. 

of  Romanism,  I  shall  consider  myself  honorably  enrolled 
with  the  Protestant  world,  in  "  contending  for  the  faitb 
once  delivered  to  the  saints." 

And  when  these  failing  lips  grow  dumb, 
And  mind  and  meru'ry  flee, 
When  thou  shalt  in  thy  kingdom  come, 
Jesus,  remember  me." 


ARTICLE  XIX. 


OF  BOTH  KINDS. 

"  The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay  people  ; 
for,  both  parts  of  the  Lord's  Supper,  by  Christ's  ordinance  and 
commandment,  ought  to  be  administered  to  all  Christians  alike." 

1.  The  Romish  error  against  which  this  Article  is  di- 
rected, grows  directly  out  of  the  greater  error,  transub- 
stantiation.  Like  that,  it  is  in  direct  opposition  to  Christ, 
and  the  plain  language  of  the  Gospels  and  the  Epistles. 
And,  though  very  strange,  Papists  admit  this,  but  still 
they  cling  to  the  error,  and  boldly  affirm  that  the  Church 
has  power  to  set  aside  even  a  commandment  of  Chiist, 
and  to  establish  such  laws  and  usages,  as  n  ay  better  suit 
their  evil  purposes.  Rome  says,  through  the  Council  of 
Constance,  A.  D.  1414,  "  Christ  did  institute  the  Sacra- 
ment in  both  hinds,  and  the  faithful  in  the  primitive  chunk 
did  receive  in  Loth  kinds  ;  yet  a  practice  being  reasonably 
brought  in  to  avoid  some  dangers  and  scandals,  they  ap- 
point the  custom  to  continue,  of  consecrating  in  both 
kinds,  and  of  giving  to  the  laity  only  in  one  kind ;  since 
Christ  was  entire  and  truly  under  each  kind."  Here  it  is 
admitted,  that  "  Christ  did  institute  the  sacrament  in 
both  kinds,''  and  that  primitive  Christians  "  did  receive 
in  both  kinds  ;"  yet,  in  the  face  of  these  well  known  and 
Scripture  facts,  the  Romish  Church  has  decreed  to  give 
"  the  laity  only  in  one  kind/'  And,  instead  of  laving 
aside  this  admitted  error  as  time  advanced,  they  only  be  - 
come more  determined  to  sustain  it.  Hence  the  Council  of 
at? 


318  OF  BOTH  KINDS. 

Trent,  in  A.  D.  1562,  made  the  following  law,  winch 
again  contradicts  what  they  admit  as  fact;  "Although, 
from  the  beginning  of  the  Christian  religion,  the  use  of 
both  kinds  in  the  administration  of  ^he  sacrament  of  the 
eucharist  has  been  common,  yet,  in  process  of  time,  that 
custom  being- widely  changed,  the  church,  for  weighty 
and  just  causes,  approve  this  custom  <>f  communicating 
tinder  one  kind  only,  and  have  made  it  a  law,  which,  to  con- 
,demn  or  change,  without  her  authority,  is  unlawful." 
Then  follows,  as  a  matter  of  course,  the  curse:  "If  any 
man  shall  say,  that  all  Christians  ought,  by  God's  com- 
mand, for  the  sake  of  salvation,  to  receive  the  most  holy 
sacrament  of  the  eucharist  in  both  kinds,  let  him  be 
accursed." 

These  decrees  contain  some  strange  contradictions, 
though  put  forth  by  a  supposed  infallible  church,  in  her 
infallible  councils.  The  first  is,  that  the  authority  of  the 
church  is  greater  than  the  authority  of  Christ ;  and,  there- 
fore, has  the  power  to  set  aside  the  commandments  of  God. 
The  second  is,  that,  though  God  has  commanded  his  people 
to  receive  both  the  bread  and  the  wine  in  the  Lord's 
Supper,  yet,  if  any  man  says,  that  he  ought  to  obey  God 
in  this  respect  rather  than  the  church,  "  let  him  be 
accursed."  What  is  this,  but  the  work  of  "the  son  of 
perdition,  who  oppose th  and  exalleth  himself  above  all 
that  is  called  God,  or  that  is  worshiped  ;  so  that  he,  as 
God,  sitteth  in  the  temple  of  God,  showing  himself  that 
he  is  God  ?"   2  Thess.  ii,  3,  4. 

2.  As  before  stated,  this  error  arose  out  of  that  prince 
of  errors,  transubstantiation  ;  Papists  teaching  that  the 
bread  and  wine  are  actually  changed,  by  the  priests,  into 
the  very  body  and  blood  of  Christ.  They  therefore  teach, 
that  Christ  is  whole  and  entire,  i:i  either  t!  e  bread  or  the 
wine,  so  that  whichever  part  the  communicant  may  re- 


OF  BOTH   KINDS.  319 

ceive,  he  therein  receives  the  body,  blood,  soul  and 
divinity  of  Christ.  To  all  and  every  part  of  this  pre- 
sumptuous error  and  monster  of  iniquity,  our  Article 
stands  directly  opposed.  It  affirms  that  "  the  cup  of  our 
Lord  is  not  to  be  denied  to  the  lay  people;"  it  assigns 
this  important  reason  :  "  For  both  the  parts  of  the  Lord's 
Supper,  by  Christ's  ordinance  and  commandment,  ought 
to  be  administered  to  all  Christians  alike."  Hence  this 
Article  assumes  the  Scripture  doctrine,  in  contradiction  to 
Romanists,  that  the  authority  of  Christ  is  superior  to  the 
authority  of  the  church.  This  makes  the  church  subordi- 
nate to  Christ,  and  vindicates  the  fact  thereby,  that  his 
commandments  are  the  rules  of  church  practice,  and  not 
the  rules  and  laws  ordained  by  herself.  But  let  us  exa- 
mine the  commandment  of  Christ,  and  see  what  is  the 
fact  in  this  case.  First,  "  Jesus  took  bread,  and  blessed 
it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said, 
Take,  eat ;  this  is  my  body."  So  much  for  the  authority 
and  commandment  of  Christ  in  the  bread.  Second, 
"And  he  took  the  cup,  and  gave  thanks,  and  gave  it  to' 
them,  saying,  Drink  ye  all  of  it."  Matt,  xxvi,  26,  27. 
Now,  Christ  did  not  say,  drink  ye  all  the  wine  in  the  cup, 
as  is  the  practice  of  the  Romish  priest;  but  drink  ye  all  — 
every  one  that  is  here  present,  drink  of  it.  It  is  for  each 
and  every  one  of  you.  Then  the  reason  for  drinking  of 
the  wine  in  the  cup,  is  given  in  verse  28,  "  For  this  is  my 
blood  of  the  New  Testament,  which  is  shed  for  many  for 
the  remission  of  sins."  By  this  we  are  taught,  how  es- 
sential the  cup  is  to  the  complete  communion.  It  points 
to  the  blood  of  Christ  as  the  very  essence  of  the  institu- 
tion, and  as  the  symbol  of  the  blood  of  atonement.  It 
was  necessary  that  each  person  then  present,  should  havi. 
a  particular  and  personal  application  of  the  blood  of  atone- 
mert,  aid  therefore  Christ  said,  "Drink  ye  all  of  it."  The 


320 


OF   BOTH  KINDS. 


same  necessity  for  a  personal  application  of  the  blood  of 
atonement  still  exists,  in  the  person  of  every  communi- 
cant, and  therefore,  the  command  of  Christ  is  still  in 
force,  and  every  believer  is  entitled  to  the  cup  in  the 
Lord's  Supper.  So  St.  Paul  believed,  1  Cor.  xi,  26-28, 
"  For  as  oft  as  ye  eat  this  bread,  and  drink  this  cup,  ye 
do  show  the  Lord's  death  till  he  come."  *  *  *  "  But 
let  a  man  examine  himself,  and  so  let  him  eat  of  that 
bread,  and  drink  of  that  cup." 

3.  Surely  Romanists  will  not  say  that  St.  Paul  and 
other  early  believers  were  ignorant  of  the  true  import  of 
the  Lord's  Supper.  They  do  not  make  such  a  charge  di- 
rectly, it  is  true,  but  they  do  it  by  very  clear  implication  ; 
for  they  say  the  command,  "Drink  ye  all  of  it,"  was  de- 
livered to  the  Apostles  only,  and  is  not,  therefore,  binding 
on  the  lay  people.  But  certainly,  St,  Paul  was  not  talk- 
ing to  Apostles,  when  he  said,  "  Let  a  man  examine  him- 
self, and  so  let  him  eat  of  that  bread,  and  drink  of  that 
cup."  But  the  fallacy  of  this  argument  is  seen  in  the 
fact,  that  if  none  but  Apostles  were  to  receive  the  Lord's 
Supper  in  both  kinds,  then  there  can  be  no  Lord's  Supper 
now,  for  there  are  no  Apostles  to  receive  it.  At  most, 
if  the  Lord's  Supper  still  exists  as  an  institution  of 
Christ,  it  is  confined  exclusively  to  ministers.  Is  it  not 
strange,  then,  that  Romanists  have  not  long  ago  taken  the 
whole  sacrament  from  the  people  ?  They  could  do  this 
with  much  more  reason  than  they  have  for  taking  away 
the  cup. 

But  not  only  did  St.  Paul  and  other  Christians  of  his 
day  rightly  understand  the  command  of  Christ,  in  the 
eucharist,  but  it  was  the  practice  of  the  whole  primitive 
Church,  for  several  centuries,  to  administer  the  Lord's  Sup- 
per in  both  kinds.  Hence  Cyprian,  Bishop  of  Cartilage,  in 
A.  D.  284,  says,  "  If  it  be  not  lawful  to  loose  any  one  of  the 


OF   DOTH  KINDS. 


321 


least  commandments  of  Christ,  how  much  move  unlawful 
it  is  to  break  so  great  and  so  weighty  a  one,  that  does  so 
very  nearly  relate  to  the  sacrament  of  our  Lord's  passion, 
and  of  our  redemption  ;  or  by  any  human  institution  to 
change  it  into  that  which  is  quite  different  from  the 
Divine  institution."  All  this  leads  to  two  general  con- 
clusions. 

First.  The  doctrine  and  practice  of  Romanists  over- 
throw the  nature  of  a  sacrament,  and  therefore  the  Lord's 
Supper  is  not  administered  in  the  Romish  church  ;  and 
her  popes  and  priests  have  committed  the  grossest  sacri- 
lege in  taking  from  the  people  the  ordained  symbol  of 
Christ's  blood. 

Second.  The  doctrine  and  practice  of  Protestant  Chris- 
tians, on  the  subject  of  the  Lord's  Supper,  must  be 
right,  for  they  are  based  upon  the  pure  word  of  God. 
Now,  if  they  are  right  in  heart,  and  feed  upon  Christ  by 
faith,  they  have  nothing  to  fear.  Let  them,  therefore,  re- 
joice in  the  truth,  and  continue  to  "  Show  forth  the 
Lord's  death  till  he  come  again." 

"  Truth  crushed  to  earth  will  rise  again. 

The  eternal  years  of  God  are  hers  ; 
But  error,  wounded,  writhes*h  pain, 

And  dies  among  her  worshipers." 


ARTICLE  XX. 


OF  THE  ONE  OBLATION  OF  CHRIST  FINISHED 
UPON  THE  CROSS. 

"  The  offering  of  Christ  once  made,  is  that  perfect  redemption, 

Eropitiation,  and  satisfaction  for  all  the  sins  of  the  whole  world, 
olh  original  and  actual  ;  and  there  is  none  other  satisfaction  for 
sin  hut  that  alone.  Wherefore  the  sacrifice  of  masses,  in  the 
which  it  is  commonly  said,  that  the  Priest  doth  offer  Christ  for 
the  quick  and  the  dead,  to  have  remission  of  pain  or  guilt,  is  a 
blasphemous  fable,  and  dangerous  deceit.'' 

SECTION  FIRST. 
But  One  Sacrifice  for  Sin 
1.  In  Art.  II,  Sec.  5,  the  same  doctrine  is  stated  and 
discussed,  that  is  contained  in  this  Article,  though  for  a 
very  different  purpose.  There  it  is  stated  and  defended  as 
an  Article  of  Faith,  and  a  doctrine  of  the  Bible  ;  but  here  it 
is  stated  in  a  controversial  form,  in  opposition  to  the  Ro- 
mish doctrine  of  the  mass.  This  Article  teaches  that 
Christ  made  but  one  Offering  of  himself  for  sin  ;  whereas 
Romanists  affirm  that  he  is  again  offered  for  sin  every 
time  the  mass  is  celebrated.  To  see  that  this  is  a  dan- 
gerous error,  we  have  but  to  turn  to  the  Scriptures. 
These  affirm  most  clearly  that  Christ  was  offered  but 
once  for  sin.  Matt,  xxvii,  50,  "Jesus,  when  he  had  cried 
again  with  a  loud  voice,  yielded  up  the  Ghost."  The 
true  import  of  this  passage  is,  thai,  Christ  did  willingly, 
and  of  himself,  die  for  sinners  ;  but  r.ot  a  word  is  said 
about  his  giving  up  his  life  more  than  once.  But  it  is  said 
in  John  xix,  30,  "It  is  finished,"  What  is  finished  ?  The 
redemption  of  the  world,  and  no  more  sacrifice  for  sin  is 


DTI  ONE  SACRIFICE   FOR  SIN. 


323 


needed.  But  this  doctrine  is  more  directly  established  by 
St.  Paul,  in  Ileb.  ix,  28,  "So  Christ  was  once  offered  to 
bear  the  sins  of  many."  Hence  the  Apostle  concludes 
that  believers  are  sanctified,  "Through  the  offering  of 
the  body  of  Christ  Jesus  once  for  all.  The  same  Apostle 
is  still  more  definite  and  clear  in  Rom.  vi,  9,  10,  "  know- 
ing that  Christ  being  raised  from  the  dead,  dteth  no  more  ; 
death  hath  no  more  dominion  over  him  ;  For,  in  that  he 
died,  he  died  unto  sin  once."  By  these  passages  alone, 
taken  in  their  proper  connection,  there  is  but  one  single 
doctrine  proved,  that  Christ  died  for  sinners  but  once,  and 
there  is,  therefore,  no  more  sacrifice  for  sin. 

2.  But  no  more  sacrifice  for  sin  is  needed,  because  the 
one  offering  of  Christ  is  a  perfect  satisfaction  for  all  sin. 
This  is  the  uniform  doctrine  of  the  Bible,  and  redemption 
is  nowhere  ascribed  to  any  other.  Rom.  iii,  24,  "Being 
justified  freely  by  his  grace,  through  the  redemption  that 
is  in  Christ  Jesus."  Gal.  iii,  13,  "  Christ  hath  redeemed 
us  from  the  curse  of  the  law."  Eph.  i,  7,  "  In  whom 
we  have  redemption  through  his  blood,  the  forgiveness  of 
sins  according  to  the  riches  of  his  grace."  From  these 
and  manj7  other  passages,  it  is  evident  that  Christ  alone 
has  redeemed  sinners.  The  work  is  ascribed  to  him, 
but  never  to  any  other  ;  therefore  Christ  is  the  only  Re- 
deemer. 

But  Christ  alone  is  the  only  propitiation  for  sin.  To 
propitiate,  is  to  turn  away  the  wrath  of  the  oflended.  In 
the  case  before  us,  the  wrath  of  God  is  turned  away  from 
offending  man  by  the  propitiation  of  Christ,  and  no  other. 
1  John  ii,  2,  "And  he  is  the  propitiation  for  our  sins." 
Rom.  iii,  25,  "  Whom  God  hath  set  forth  to  be  a  propitia- 
tion through  faith  in  his  blood."  Now,  whatever  God 
does  is  right  and  complete.  He  has  "  set  forth  "  his  Son 
io  be  "the propitiation"  for  the  sins  of  mankind  ;  therefore 


324 


BUT   ONE  SACRIFICE   FOR  SIN. 


the  sacrifice  of  Christ  once  offered.  "  is  that  perfect  re- 
demption, propitiation  and  satisfaction  for  all  the  sins  of 
the  whole  world.' '  Eph.  v,  2,  "  And  hath  given  himself 
for  us  an  offering  and  a  sacrifice  to  God,  for  a  sweet  smell- 
ing savor."  Christ  himself  announces  the  completeness 
of  this  satisfaction,  when  he  said,  "  It  is  finished."  Lut 
there  is  other  proof  of  the  satisfactory  nature  of  the  sa- 
crifice of  Christ  in  the  fact  of  his  Resurrection,  his  As- 
cension into  heaven,  where  "he  ever  liveth  to  make 
intercession  for  us,"  and  in  the  fact  that  the  Holy  Ghost 
descended  upon  the  church  according  to  his  own 
promise. 

But  the  proof  is  final,  when  we  consider  the  fact  that 
sin  is  pardoned  for  Christ's  sake.  Eph.  i,  7,  "  In  whom 
we  have  redemption  through  his  blood,  the  forgiveness  of 
sins,  according  to  the  riches  of  his  grace."  1  John  ii,  12, 
"  I  write  unto  you,  little  children,  because  your  sins  are 
forghen  you  for  his  name's  sake."  These  passages  prove 
that  there  is  the  pardon  of  sin,  and  that  pardon  is  ex- 
tended to  the  sinner  because  of  the  one  sacrifice  of 
Christ,  and  no  other.  It  is  therefore  evident,  that  what- 
ever other  pretended  means  of  pardon  there  may  be,  as 
Baptism,  the  Lord's  Supper,  Extreme  Unction,  or  the  Sa- 
rifice  of  the  Mass,  they  are  all  in  direct  opposition  to  the 
word  of  God,  and  the  ordained  plan  of  salvation  by 
Christ  alone.  Indeed,  it  is  said  in  Ads  iv,  12,  "  Neither 
is  there  salvation  in  any  other  ;  for  there  is  none  o.her 
name  under  heaven  given  among  men,  whereby  we  must 
be  saved." 

3.  This  one  offering  of  Christ  was  "for  all  the  sins  of 
the  whole  world,  both  original  and  actual."  First.  Christ 
died  for  the  whole  world.  This  is  proved  by  those  pas- 
sages which  declare  that  Christ  died  for  the  "  whole 
world,"  and  for  "  all  men."    1  John  ii,  2,  "And  he  is  the 


BUT  ONE  SACRIFICE  FOR  SIN.  325 

propiliation  for  our  sins  ;  and  not  for  ours  only,  but  aho 
for  the  sins  of  the  whole  world."  John  iv,  42,  "And 
know  tliat  this  is  indeed  the  Christ,  the  Saviour  of  the 
world."  Ileb.  ii,  9,  "  That  he  by  the  grace  of  God  should 
taste  deaUi  for  every  man."  These  passages,  with  many 
others  that  might  be  named  here,  prove  that  the  extent 
of  the  atonement  of  Christ  was  for  the  whole  world,  and 
for  every  man.  We  can  then,  "  Look  steadfastly  upon  the 
blood  of  Christ,  and  see  how  precious  his  blood  is  in  the 
sight  of,  God,  because,  being  poured  out  on  account  of 
our  salvation,  it  has  obtained  the  gift  of  redemption  for 
the  whole  world."  St.  Clement,  in  A.  D.  93.  Second. 
Christ  died  "for  both  original  and  actual  sin."  By  original 
sin  we  mean  the  inherent  depravity  and  corruption  of 
every  man's  nature,  "  whereby  man  is  very  far  gone 
fiom  original  righteousness,  and  of  his  own  nature  in- 
clined to  evil,  and  that  continually."  Actual  sin  "is  the 
transgression  of  the  law,"  or  that  sin  which  is  committed 
after  the  individual  has  attained  to  the  stale  of  indepen- 
dent moral  responsibility.  This  Article  teaches  that  the 
atonement  readies  both  these  sins.  If  so,  then  the  La  fan* 
is  included,  as  well  as  the  adult  believer.  This  is  mani- 
festly the  will  of  God.  1  John  i,  7,  "  The  blood  of  Jesus 
Christ  his  Son  eleanseth  us  from  all  sin." 

"  Thy  blood  we  steadfastly  t>.  lieve. 

Shall  make  as  thoroughly  clean.'' 
From  the  foregoing  considerations,  we  see  the  reason 
why  the  framers  of  this  Article  so  directly  condemn  the 
Romish  Mass,  as  a  destructive  and  dangerous  error.  De- 
structive because  it  perverts  the  clear  doctrine  of  the 
Bible  ;  and  because  it  so  lightly  estimates  the  atonement 
of  Christ,  as  to  cause  the  ignorant  to  place  more  confi- 
dence in  the  sacrifice  of  the  mass,  than  in  the  sacrament  of 
Christ  "  once  for  all."    Dangerous,  because  it  lends  to 


328  ROMISH   MASS  A   DANGEROUS  ERROR. 

priesthuod.  Not  indeed  in  the  modern,  but  in  the  original 
and  true  sense  of  that  term.  Hence  they  affirm,  that  as 
the  priests  under  the  law  offered  living  sacrifices  to  God 
for  the  expiation  of  sin,  so  do  they,  when  they  offer  the 
sacrifice  of  the  mass.  But  let  it  be  observed  here,  that 
the  priesthood  and  sacrifices  under  the  law  were  typical. 
They  both  looked  to  the  priesthood  and  sacrifice  of  Christ, 
and  as  soon  as  these  were  brought  in,  the  types  could  no 
longer  remain  in  force.  The  priests  and  sacrifices  under 
the  law,  were  two  distinct  things,  but  Christ  combined  in 
himself  both  priest  and  sacrifice.  By  the  final  sacrifice  of 
Christ,  the  Old  Dispensation,  with  its  many  and  oft  re- 
peated sacrifices,  is  taken  away,  and  a  new  dispensation, 
with  but  one  high  priest  and  but  one  sacrifice,  is  intro- 
duced in  its  place.  Heb.  x,  9,  "  He  taketh  away  the 
first,  that  he  may  establish  the  second."  The  reason  of 
this  change  is  given  in  Chap,  x,  1,  "For  the  law  having 
a  shadow,  of  good  things  to  come,  and  not  the  very  image 
of  the  things,  can  never,  with  those  sacrifices  which  they 
offered  year  by  year  continually,  make  the  comers  there- 
unto perfect."  Perse*  12,  "But  this  man,  after  he  had 
offered  one  sacrifice  for  sins,  foiever  sat  down  on  the  right 
hand  of  God."  Verse  >4,  "  For  by  one  offering  he  hath 
perfected  forever  them  that  are  sanctified."  From  these 
few  verses,  and  indeed  from  the  entire  Epistle  to  the 
Hebrews;  it  is  evident  that  the  whole  ritual  of  the  old  dis- 
pensation, with  its  "changeable  priesthood,"  and  "the 
blood  of  bulls  and  of  goats,"  is  set  aside  for  the  bettei 
dispensation,  with  its  permanent  high  priest,  and  the 
b!  >od  of  Jesus  Christ,  once  shed  for  the  sins  of  the 
world.  This  being  the  fact,  and  there  being  no  proof 
that  Christ  or  his  Apostles  set  apart  any  man  to  the  office 
of  a  priest,  to  offer  the  sacrifice  of  the  mass  to  atone  for 
sins,  it  follows  as  an  unavoidable  conclusion,  that  the 


ROMISH   MASS   A   DANlEKOCS  ERROR. 


32  P 


whole  theory  of  priesthood  in  the  Romish  Church  is  a 
blasphemous  assumption. 

3.  But  the  iniquity  of  the  Romish  doctrine  of  the  mass 
is  still  more  obvious,  if  we  consider  the  pietended  object 
of  this  supposed  sacrifice.  It  is  a  "  propitiatory  offering" 
"  for  the  living  and  the  dead,  for  sins,  punishments,  and 
satisfactions  ;"  and  they  add  for  "  other  necessities,"  but 
they  do  not  tell  us  what  these  are.  But  when  they  are 
met  on  this  -assumed  ground,  by  the  plain  passage, 
"  There  remaineth  no  more  sacrifice  for  sin,"  they  affirm 
that  the  sacrifice  of  the  mass  by  the  priest,  is  a  continua- 
tion of  the  one  offering  of  Christ.  They  therefore 
assume  that  Christ  is  still  suffering.  But  this  is  a  plain 
contradiction  of  the  Scripture,  for  it  is  said  in  Heb.  x,  1?, 
"  But  this  man,  after  he  had  offered  one  sacrifi-e  for  sins, 
forever  sat  down  on  the  right  hand  of  God."  Now,  there 
is  just  this  difficulty  presented  by  this  passage  :  either 
Christ  suffers  in  the  mass,  or  he  does  not  suffer  — if 
he  is  sitting  at  the  right  hand  of  God.  as  the  text  says  he 
is,  he  does  not  suffer,  and  therefore  the  Romish  mass  is 
no  sacrifice.  But  the  Romish  mass  cannot  be  a  sacrifice 
for  sins  in  view  of  this  simple  fact,  "  without  shedding  of 
blood  is  no  remission." 

4.  We  are  now  somewhat  prepared  to  see  the  force  of 
the  words  of  our  Article.  Romish  masses  are  called 
"blasphemous  fables."  They  are  fables  for  the  simple 
reason  that  there  is  no  warrant  for  them  in  the  word  of 
God  ;  and  they  are  blasphemous,  because  they  derogate 
from  the  sufficiency  of  the  one  sacrifice  of  Christ.  They 
are  "dangerous  decei's,"  because  they  encourage  the 
grossest  wickedness,  and  because  they  hold  out  a  method 
of  pardon  and  salvation  which  is  contrary  to  the  word  of 
God.  Masses  were  sold,  as  the  result  of  this  error,  and 
became  sources  of  trade  and  wealth.    "  A  small  piece  of 

14* 


330 


ROMISH   MASS   A   DANGEROUS  ERROR. 


money  became  their  price,  so  that  a  profane  sort  of  simony 
was  set  up,  and  the  holiest  of  all  the  institutions  of  the 
Christian  religion  was  exposed  to  sale.  Therefore  we,  in 
cutting  off  this,  and  in  bringing  the  sacrament  to  be,  ac- 
cording to  its  first  institution,  a  communion,  have  fol- 
lowed the  words  of  our  Saviour  and  the  practice  of 
the  church  for  the  first  ten  centuries."    Bishop  Burnett. 

We  will  now  close  our  remarks  on  this  Article,  and  on 
the  Lord's  Supper,  hoping  that  we  have  bQ.en  able  to  re- 
deem it  somewhat  from  the  corruptions  of  Romanism  by 
exhibiting  the  truth,  and  exposing  the  error.  We  sin- 
cerely pray  that  this  institution  of  Christ's  own  appoint- 
ment may  be  worthily  received,  apart  from  any  Romish 
embarrassment,  in  commemoration  of  him  who  has  said, 
"As  oft  as  ye  do  it,  ye  do  show  forth  his  death  till  he 
come  again." 

"  And  when  these  failing  lips  grow  dumb, 
•  And  mind  and  mem'ry  flee, 

When  thou  shalt  in  thy  kingdom  come, 
Jesus,  remember  me." 


ARTICLE  XXI. 


OF  THE  MARRIAGE  OF  MINISTERS. 

"  The  ministers  of  Christ  are  not  commanded  by  God's  law  to 
either  vow  the  estate  of  single  life,  or  to  abstain  from  marriage  ; 
therefore  it  is  lawful  for  them,  as  for  all  other  Christians,  to  marry 
at  tin  ir  own  discretion,  as  they  shall  judge  the  same  to  seem  best 
to  godliness." 

1.  But  the  Church  of  Rome  has  commanded  her  clergy 
to  abstain  from  marriage.  Because  of  this  and  numerous 
other  departures  from  God's  law,  she  is  very  properly 
called  "Anti-Christ ," — "  the  man  of  sin," — "the  mother  of 
harlots  /"  and  forbidding  to  marry  is  particularly  men- 
tioned as  one  of  her  distinguishing  characteristics. 
1  Tim.  iv,  1-3,  "  Now  the  Spirit  speaketh  expressly,  that 
in  the  latter  times  some  shall  depart  from  the  faith,  giving 
lieed  to  seducing  spirits  and  the  doctrines  of  devils ; 
Speaking  lies  in  hypocrisy,  having  their  conscience  seared 
with  a  hot  iron  ;  Forbidding  to  marry,  and  commanding  to 
abstain  from  meats."  But  Rome  has  not  only  assumed 
the  authority  of  forbidding  the  marriage  relation  to  her 
clergy,  but  she  has  exalted  marriage  to  the  unscriptural 
dignity  of  a  Sacrament ;  one  of  the  five  that  she  has  sub- 
joined to  the  only  two  that  were  ordained  by  Christ.  To 
this,  she  adds  another  contradiction  ;  she  forbids  her 
priests  to  partake  of  this  sacrament,  while  every  man 
knows  that  the  sacraments  of  Christ  were  set  apart  by 
Christ  for  the  use  of  all  true  believers  ;  and  that  they  are 
to  be  continued  to  the  end  of  time.  This  brings  out  two 
facts  :  First,  Romanism  contradicts  the  Scriptures  ;  Svcond, 


332 


OF  THE   MARRIAGE  OF  MINISTERS. 


Romanism  contradicts  itself.  This  is  the  legitimate  re- 
sult of  her  theory, —  "the  doctrine  of  devils" — and  of 
her  practice, — "  speaking  lies  in  hypocrisy." 

2.  But  not  only  is  there  no  commandment,  text,  or 
word  in  the  whole  Bible,  that  forbids  the  marriage  of 
ministers  ;  but  on  the  contrary,  their  right  to  this  rela- 
tion, in  common  with  other  men,  is  recognized  throughout 
the  entire  Book.  The  Bible  records  numerous  instances 
of  the  ministers  of  religion  living  in  the  honorable  rela- 
tions of  husband  and  father.  These  relations  are  based 
upon  an  express  institution  of  GoJ,  which,  from  its  very 
nature  and  object,  was  designed  for  universal  use  and 
application.  It  was  instituted  before  sin  had  defiled  the 
world,  and  must,  therefore,  be  a  holy  institution,  and  in 
no  way  injurious  to  ministers,  or  other  religious  men  in 
the  service  of  God.  But  in  view  of  the  subsequent  abuse 
of  this  religious  institution,  various  laws  have  been  or- 
dained to  perpetuate  its  original  purity  ;  and  to  point  out, 
more  fully,  the  design  of  God  in  the  marringe  covenant, 
and  the  various  relations  that  grow  directly  out  of  it. 
But  never  do  the  Scriptures  loose  sight  of  the  fact,  that 
"it  is  not  good  that  man  should  be  alone."  As  God 
ma  le  but  one  woman  for  Adam,  he  thereby  plainly  indi- 
cated that  every  subsequent  man  should  have  but  one 
woman,  and  every  woman  but  one  husband.  Not  indeed, 
that  neither  shall  marry  more  than  once,  but  that  each 
should  have  but  one  wife  or  one  husband  at  the  same 
time.  A  practice  opposite  to  this  law,  was  first  introduced 
by  Lemech,  an  abandoned  son  of  Cain.  Gen.  iv,  19, 
"  And  Lemecli  took  unto  him  two  wives."  Though  this 
evil  was  practiced  in  subsequent  ages  by  many  who  were 
called  good  men,  yet  it  is  contrary  botli  to  the  spirit  and 
intention  of  the  institution  itself,  and  to  the  law  of 
nature. 


of  the  makkia;;e  of  ministers. 


333 


3.  But  while  there  is  no  law  to  forbid  the  marriage  of 
ministers,  "it  is  as  lawful  for  tlum,  as  for  other  Chris- 
tian men,  to  marry  at  the.r  own  discretion  as  they  shall 
judge  the  same  to  seem  better  unto  godliness."  It  is 
evident,  that  the  priesthood,  under  the  Old  Dispensation, 
was  confim  d  but  to  one  family  ;  and  it  follows,  of  course, 
that  the  high  priest  was  obliged  to  marry  in  order  to  per- 
petuate the  priesthood  in  his  own  particular  family. 
L'nder  tl.e  New  Testament,  also,  the  ministers  of  religion 
have  a  right  to  the  marriage  relation,  though  there  is  no 
orJained  succession  of  ministers  from  any  one  Christian 
family.  This  right  was  recognized  by  Christ,  and  was 
not  overruled  by  him  in  the  selection  of  his  first  disciples. 
Peter,  though  claimed  by  Romanists  as  the  head  of  their 
church,  was  evidently  a  married  man,  for  it  is  said,  Malt. 
viii,  14,  "  When  Jesus  was  come  into  Peter's  house,  he 
saw  his  wife's  mother  laid,  and  sick  of  a  fever."  When 
Papists  say  that  Peter  had  been  married,  but  his  wife 
was  d«.ad  before  Christ  called  him  to  the  ministry  ; 
and  that  his  "  wife's  mother "  was  keeping  house  for 
him,  we  deny  the  whole  assumption,  and  demand  the 
proof.  It  is  also  evident,  that  Philip  the  Evangelist  was 
a  married  man,  for  he  "  had  four  daughters,  v.rgins,  which 
did  prophecy."  Acts  xxi,  9.  How  many  of  the  Apostles 
were  married,  we  cannot  tell,  but  that  some  of  them 
were,  and  that  St.  Paul  claimed  the  right  to  many,  is 
evident,  from  1  Cor.  ix,  5,  "  Have  we  not  power  to  lead 
about  a  sister,  a  wife,  as  well  as  other  Apostles,  and  as 
the  brethren  of  the  Lord,  and  Cephas  ?"  But  when  St. 
Paul  gives  directions  to  other  ministers  of  Christianity,  he 
clearly  distinguishes  the  qualifications  of  married  men. 
1  Tim.  iii,  2,  "  A  Bishop  must  be  blameless,  the  husband 
of  ote  ti'i/e."  When  the  same  Apostle  speaks  of  ;  nothtr 
order  of  ministers,  in  verse  12,  he  says,  "Let  the  Dea- 


334  OF  THE  MARRIAGE  OF  MINISTERS. 

cons  be  the  husband  of  one  wife."  But  it  is  argued  from 
1  Cor.  vii,  that  St.  Paul  prohibited  the  marriage  of  minis- 
ters. Now,  the  most  that  can  be  said  of  his  remarks  here, 
is,  that  they  were  advisary,  in  view  of  the  embarrassing 
circumstances  of  the  church  at  that  time.  But  even  in 
view  of  these,  and  to  avoid  evil,  he  says,  in  verse  2, 
"  Let  every  man  have  his  own  wife." 

4.  From  the  consideration  of  the  above  facts,  it  is  evi- 
dent that  Christian  ministers  have  a  right  to  many,  as 
well  as  other  Christian  men  ;  and  that  Papists  have  no 
right  to  set  aside  the  law  of  God  upon  this  institution, 
nor  to  elevate  it  to  the  dignity  of  a  sacrament  by  the 
councils  of  men.  History  and  observation  inform  us,  that 
from  the  time  the  celibacy  of  the  Romish  clergy  was  es- 
tablished by  Gregory  VII,  A.  D.  1085,  to  the  present, 
that  popish  priests  have  been  an  embodiment  of  profli- 
gacy and  licentiousness.  They  have  ever  been  an  illus- 
tration of  the  iniquity  and  presumption,  that  set  aside  the 
express  institution  of  God.  From  what  has  been  said,  it 
is  evident,  likewise,  that  the  Protestant  churches  main- 
tain the  doctrine  of  the  Bible  on  the  subject  of  marriage. 
They  regard  it  as  the  nursery  of  virtue  ;  as  the  crystal 
cup  into  which  God  pours  his  choicest  blessings.  And 
they  regard  it  as  the  great  safeguard  of  peace,  of  hap- 
piness, of  virtue,  and  of  the  Christian  religion. 

5.  While  marriage  is  restricted  to  but  one  wife  and  one 
husband  at  the  same  time,  it  is  likewise  restricted  within 
certain  degrees  of  consanguinity  or  affinity.  Lev.  xviii, 
6,  "  None  of  you  shall  approach  to  any  that  is  near  of 
kin  to  him."  The  violation  of  this  law  is  not  only  a  dis- 
regard for  the  authority  of  God,  but  for  the  law  of 
nature,  and  the  laws  of  mind.  It  usually  carries  with  it 
its  own  punishment  in  the  enfeebled  or  deformed  body  ; 
the  enfeebled  intellect,  idiotism,  and  a  host  of  maladies 


OF  THE  MARRIAGE   OF  MINISTERS 


335 


which  render  life  a  burden.  Wherever  the  church  lias 
had  authority  to  impart  an  enlightened  instruction,  she 
has  always  opposed  marriage  between  near  relations, 
either  by  blood,  or  the  affinity  of  marriage.  The  Leviti- 
cal  law,  from  which  the  instruction  is  derived,  prohibits 
marriage  between  relations  that  are  within  three  degrees 
of  kindred.  This  subject  ought  to  be  closely  studied,  for 
enlightened  views  of  it  are  very  important  in  order  to  an 
enlightened  and  judicious  practice.  Were  the  writer  to 
decide  according  to  his  clearest  and  most  extensive  obser- 
vation of  the  evils  of  marriage,  within  the  bounds  of 
blood  relation  and  affinity,  he  would  adopt  the  old  Roman 
law,  and  decide  that  in  no  case  should  the  children  of 
brothers  and  sisters  join  in  marriage  ;  not  even  to  the 
fourth  generation.  Then  would  our  race  be  freed  from 
the  numerous  and  great  evils  of  the  marriage  of  near 
relations  ;  and  we  would  better  observe  the  laws  ot  our 
nature  and  the  law  of  God. 


ARTICLE  XXII. 

OF  THE  RITES  AND  CEREMONIES  OF  THE 
CHURCH. 

"  It  is  not  necessary  that  rites  and  ceremonies  should  in  all 
places  be  the  same,  or  exactly  alike  ;  tor  they  have  been  always 
different,  and  may  be  changed  according  to  the  diversity  of  coun- 
tries, ti"  es,  and  men's  manners,  so  that  nothing  be  ordained 
against  God's  word.  Whosoever,  through  his  private  judgment, 
wi  lingly  and  purposely  doth  <  peulv  break  the  rites  and  cere- 
monies nf  the  Church  to  which  he  belongs,  which  are  ii"t  repug- 
nant to  th»  word  of  God,  and  are  ordained  and  approved  by  Com- 
mon authority ,  ought  to  be  rebuked  openly,  that  others  may  fear 
to  do  the  like,  as  one  that  otfendeth  ag.inst  the  common  order  of 
rliurch,  and  woundelh  the  consciences  of  weak  brethren. 
Every  pa  ticular  Church  may  ordain,  change,  or  abolish  rites  and 
Cereinoniifl,  so  that  all  things  may  be  done  to  edification." 

SECTION  FIRST. 

Rites  and  Ceremonies. 
1.  By  the  Rites  and  Ceremonies  of  the  Church  we  may 
understand  the  external  form  and  manner  in  which  the 
ministers  of  religion  perform  the  several  parts  of  religious 
worship.  In  the  Jewish  Church,  rites  and  ceremonies 
were  very  numerous,  and  all  of  God's  appointment  ;  but 
in  the  Christian  Church  they  are  few  and  simple,  and 
chiefly  appointed  by  the  church  itself.  Rites  and  ceremo- 
nies are  essential  to  the  right  exhibition  of  the  doctrines 
and  institutions  of  Christianity,  though  they  do  not  consti- 
tute an  essential  element  of  Christianity  itself.  Whatever 
is  essential  to  Christianity,  is  distinctly  stated  in  the  New 
Testament,  but  how  these  are  to  be  administered  under 
all  circumstances,  is  left  to  the  wisdom  of  the  church,  "  so 
that  nothing  be  ordained  against  God's  word." 

•J3li 


RITES   AND   CEREMONIES.  337 

With  this  common  view  of  the  doctrine  of  this  Article, 
we  are  at  no  loss  to  understand  the  fact,  that  the  doctrines 
and  institutions  of  the  Christian  religion  are  positive  and 
unchangeable,  while  her  rites  and  ceremonies  are  circum- 
stantial. This  is  undoubtedly  the  spirit  and  meaning  of 
this  Article.  It  is  therefore  of  great  value  to  the  church, 
because  it  gives  her  the  power  to  direct  her  outward  move- 
ments, and  because  it  teaches  the  propriety  and  importance 
of  the  church  adapting  herself,  in  all  her  rites  and  ceremo- 
nies, to  the  wants  and  claims  of  society.  In  doing  this,  it 
recognizes  God's  word  as  the  immovable  standard,  and 
forbids  any  rite  or  ceremony  that  might  in  the  least  lessen 
the  influence  of  this  standard  upon  the  human  heart. 

This  Article  expresses  the  Protestant  doctrine,  that  no 
rite  or  ceremony  originating  in  the  church  itself,  is  of 
greater  force  of  obligation  than  the  institutions  ordained 
of  God.  It  is  therefore  in  direct  opposition  to  Romanists, 
who  maintain  that  the  authority  of  the  church  is  supreme, 
and  that  whatever  rite  or  ceremony  she  may  ordain, 
though  it  may  be  a  clear  and  palpable  contradiction  of  the 
Scriptures,  is  of  supreme  and  endless  obligation.  This 
Article  opposes  Romanists  again,  when  they  affirm  that 
rites  and  ceremonies  must  be  the  same  in  all  countries, 
without  regard  to  circumstances.  Protestants  rightly 
comprehend  their  duty  when  they  affirm  that  the  Bible  is 
the  supreme  and  only  rule  of  faith  and  practice,  and 
when  they  regard  the  rites  and  ceremonies  of  the  church 
as  but  ordinances  of  men,  and  the  mere  forms  by  which 
the  doctrines  and  institutions  of  religion  may  be  applied 
to  the  hearts  of  the  people. 

2.  That  some  form  of  public  worship  and  administration 
of  the  Christian  ordinances  is  necessary,  none  will  doubt. 
But  the  great  difficulty  to  be  determined,  is  the  extent  to 
v'lich  it  is  prudent  to  go  in  the  accommodation  of  reli- 
U 


338 


RITES   AND  CEREMONIES. 


gious  rites  and  ceremonies  to  the  infirmities  of  man's  na- 
ture. The  great  point  is,  to  establish  a  medium  in  which 
a  due  regard  may  be  shown  to  the  outwaid  senses  and' 
the  imagination,  without,  at  the  same  time,  violating  the 
dictates  of  reason,  and  counteracting  the  purposes  of  true 
religion.  Romanists  have  gone  so  far  in  Che  number  and 
complication  of  their  rites  and  ceremonies,  that  the  sim- 
plicity and  power  of  the  Christian  religion  is  nearly  lost 
to  their  worshipers.  They  have  so  far  abused  human 
weakness  by  the  number  and  variety  of  their  unmeaning 
and  ridiculous  ceremonies,  that  scarcely  any  other  effect  is 
produced  by  them  than  an  increase  of  ignorance  and  su- 
perstition. 

To  what  extent  a  just  opposition  to  these  mummeries 
of  Romanists  may  have  carried  well  meaning  Protestants 
into  the  opposite  extreme,  is  a  consideration  of  great 
weight.  They  may  have  gone  so  far  as  to  enfeeble  the 
operations  of  the  church,  and  materially  defeat  the  object 
of  both  the  doctrines  and  institutions  of  Christianity. 
Both  these  extremes  should  be  avoided,  and  such  riles 
and  ceremonies  should  be  ordained  as  will  exhibit  the 
most  clearly  the  true  import  of  religion,  and  make  the 
strongest  impression  on  the  heart.  An  intelligent  and 
dignified  simplicity  in  rites  and  ceremonies,  is  always  to 
be  preferred. 

3.  The  doctrines  and  institutions  of  religion  involve 
times,  places  and  forms.  As  to  times, — the  Sabbath,  and 
such  other  days  as  may  be  appointed  for  worship,  to- 
gether with  particular  hours  of  these  days  for  morning 
and  evening  service.  Such  hours  may  be  set  apart  as 
will  suit  the  greatest  number  of  worshipers.  With  those 
regulations  properly  observed,  instruction  may  be  im- 
parted in  the  most  extensive  method.  As  to  places, — 
these  should  always  be  suitable,  and  in  the  most  central 


RITES  AND  CEREMONIES. 


339 


position  ;  ami  at  whatever  hour  the  public  services  com- 
mence in  these  places  of  worship,  at  thai  hour,  and  no 
other,  the  people  should  assemble.  These  places  of  worship 
should  be  solemnly  set  apart  for  the  worship  of  God,  and 
nothing  else. 

But  when  the  people  are  assembled  in  these  houses  of 
WOtstiip,  ihere  must  be  forms  of  worship, — as  prayer  either 
rend  or  extemporary,  or  both.  And  this  should  always 
be  optional  with  the  minister.  Prayer  may  be  offered  to 
God  acceptably,  either  in  the  standing  or  kneeling  posture 
of  the  body.  Then  there  is  the  reading  of  the  Holy  Scrip- 
tures, which  should  never  be  omitted,  except  on  days 
when  one  or  both  of  the  sacraments  are  administered. 
Such  is  the  value  of  Scripture  lessons,  that  they  cannot 
l  e  innocently  neglec'ed.  These  lessons  should  be  as  ap- 
propriate to  the  particular  occasion  as  may  be,  and  should 
be  read,  either  by  the  minister  alone,  or,  which  is  much 
better,  by  the  minister  and  people  together.  Then  should 
follow  the  solemn  songs  of  praise  and  thanksgiving. 

*  Let  the  elders  praise  the  Lord 

Him  let  all  the  people  praise. 
When  they  meet,  with  one  accord 

In  his  courts  o-'  holy  days." 

Then  the  ministration  of  God's  word,  or  one  or 
both  of  the  sacraments,  as  occasion  may  require.  Form 
is  verv  essential  in  all  these  parts  of  public  worship,  and 
especially  in  the  administration  of  the  sacraments.  In 
Baptism  there  must  be  form,  or  it  cannot  be  administered. 
The  natcr  must  be  applied  to  the  subject,  whether  an  infant, 
or  an  adult  believer,  in  the  name  of  the  Father,  the  Son, 
and  the  Holy  Ghost,  and  this  should  be  done  in  the  most 
solemn  manner.  In  the  Lord's  Supper,  the  bread  and 
the  wine  should  be  so  placed  as  to  be  most  convenient  to 
the  minister.    They  must  be  set  apart  by  solemn  conse- 


340  and  ceremonies. 

era '101.  fo  as  to  distinguish  them  from  an  ordinary  meal, 
and  so  us  to  most  deeply  impress  the  hearts  of  the 
people.  A  written  form  of  consecration  should  be  in  use 
in  all  well-regulated  churches,  and  this  form  should  be 
stiiuily  and  faithfully  observed.  Then  the  bread  must  be 
broken,  and  the  wine  poured  out,  and  both  must  be  g'ven 
to  the  communicants — the  bread  first,  and  then  the  wine. 

The  communicants,  while  receiving  these  symbols  of 
Christ's  body  and  blood,  may  either  sit  or  kneel,  but  all 
present  should  conform  to  whatever  may  be  the  established 
form  of  the  church  in  which  they  communicate.  Without 
the  above  form,  as  indicated  in  the  gospels,  the  Lord's 
Supper  cannot  be  rightly  administered. 

4.  The  essentials  of  these  two  ordinances  have  always 
been  the  same,  but  some  of  the  attendant  ceremonies  have 
varied.  They  have  sometimes  been  omitted  entirely,  or 
very  materially  changed.  Diversities  of  countries  must 
necessarily  effect  the  mode  of  baptism.  In  cold  climates, 
sprinkling  would  be  resorted  to  rather  than  dipping;  and 
reason  would  dictate  that  this  is  the  most  reasonable  and 
appropriate  mode  for  any  climate. 

In  the  celebration  of  the  Lord's  Supper,  the  kiss  of 
peace  was  one  of  its  attendant  ceremonies  among  primitive 
believers  ;  but  is  no  longer  given,  being  contrary  to  the 
manners  of  the  times  and  the  customs  of  the  country. 
Times  and  countries  have  a!rected  the  mode  of  public 
worship,  it  being  no  longer  necessary  to  assemble  in  caves 
of  the  earth,  or  in  close  and  secret  places,  to  offer  devotion 
to  God.  All  this  shows  very  clearly  that  "it  is  not  ne- 
cessary that  rites  and  ceremonies  should  be  the  same  in 
al!  places."  It  is  therefore  a  mark  of  weakness,  or  bigo- 
try, to  cling  to  a  ceremony  simply  because  it  is  old,  or 
because  some  great  or  good  man,  two  or  three  centuries 
past,  advocated  its  utility. 


RITES  AND   CEREMONIES  TO  BE  OBSERVED.  34 1 


SECTION  SECOND. 
Riles  aiul  Ceremonies  to  be  Observed — Offenders  Rebuked. 

I.  "Whosoever,  through  his  private  judgment,  willingly 
and  purposely  doth  openly  break  the  rites  and  ceremonies 
of  the  church  to  which  he  belongs,  which  are  not  repug- 
nant to  the  word  of  God,  and  ordained  and  approved  by 
common  authority,  ought  to  be  rebuked  openly,  that 
others 'may  fear  to  do  the  like,  as  one  that  oftendeth 
against  the  common  order  of  the  church,  and  vvoundeth 
the  consciences  of  weak  brethren." 

Rites  and  ceremonies  are  a  part  of  the  common  order 
of  the  church.  They  are  essential  to  the  outward  move- 
ments of  the  church  ;  and  because  they  are  ordained  and 
approved  by  the  common  authority  of  the  church,  they 
are  to  be  observed  by  all  its  members.  Reference  is  made 
here,  of  course,  to  such  rites  and  ceremonies  only  as  are 
in  accordance  with  the  Bible.  These,  with  her  entire 
polity,  both  temporal  and  spiritual,  together  with  all  her 
doctrines,  are  made  public  by  the  fact  that  the  church 
exists,  and  that  her  ministers  are  continually  exhibiting 
her  doctiines,  in  the  use  of  such  forms  as  have  been  ap- 
proved ;  and,  at  the  same  time,  administering  her  sacra- 
ments in  the  use  of  such  rites  and  ceremonies  as  may 
have  been  ordained  and  approved  by  common  authority. 
Another  means  of  publication,  which  comprehends  the 
instruc:ion  of  the  people,  is  the  fact  that  these  forms  and 
ceremonies  are  repented  every  time  the  church  meets  for 
public  worship,  or  the  administration  of  her  ordinances. 
It  is  presumable,  therefore,  that  all  who  applv  for  mem- 
bership in  the  church,  do  so  with  a  full  knowledge  of  her 
doctrines  and  polity, — her  rites  and  ceremonies, — and 
with  a  full  purpose  of  heart  to  conform  to,  and  abide  by  the 
rules  and  usages  of  the  church  to  which  he  joins  himself. 


342  RTTES   AND   CEREMONIES   TO  BE  OBSERVED. 

2.  When  an  individual  unites  with  the  church,  what- 
ever  may  be  the  peculiar  form  of  union,  he  enters  into 
covenant  with  God,  which  brings  him  into  new  relations 
with  him  as  the  Head  of  the  Church.  Ke  deliberately 
promises  that  he  will  obey  God's  holy  commandments, 
and  exhibit  before  the  world  the  beauty,  the  symmetry, 
and  the  purity  of  the  Christian  character.  His  new  rek- 
lion  constantly  says,  "  I  have  lifted  up  my  hand  unto  the 
Lord;"  "I  have  vowed  unto  the  mighty  God  of  Jacob." 

But  he  enters  into  a  covenant  with  all  the  members  of 
the  church  to  which  he  unites  himself.  He  adopts  their 
Articles  of  Faith  ;  he  assents  to  the  discipline  of  the  church, 
— to  her  rites  and  ceremonies,- — to  her  whole  economy. 
By  this  act,  lie  promises  to  waive  his  private  judgment  in 
matters  of  forms  and  ceremonies,  and  to  confide  in  the 
judgment  of  the  body  of  Christians  with  whom  he  is  asso- 
ciated, and  who  have  received  him  as  a  brother  among 
them  ;  provided,  always,  that  the  church,  in  her  congrega- 
tional or  representative  capacity,  ordains  and  approves 
nothing  which  is  contrary  to  the  word  of  God. 

3.  Now,  if,  after  all  this,  any  person  shall  assume  the 
attitude  of  resistance  to  the  rites  and  ceremonies  <if  the 
church  tu  which  he  belongs,  and  which  are  not  repugnant 
to  the  word  of  God,  and  ordained  and  approved  by  com- 
mon authority,  "  he  ought  to  be  rebuked  openly."  Why  ? 
First.  "  That  Others  may  fear  to  do  the  like."  Second. 
Because  he  "  offendeth  against  the  common  authority  of 
the  church."  Third.  Because  he  "woundeth  the  con- 
sciences of  weak  brethren."  This  is  the  right  of  the 
church, — indeed  it  is  her  duty, — that  she  may  preserve 
her  unity  and  order.  If  every  member  of  t  ,e  church 
were  left  to  the  free  exercise  of  his  private  judgment, 
in  opposition  to  the  authority  of  the  church,  all  uniformity 
of  w&rship  would  be  destroyed  ;  the  peace  and  harmony 


RITES  AND   CEREMONIES  TO  BE  OBSERVED.  343 

of  the  church  would  be  broken  up  ;  and  the  very  existence 
of  the  church,  as  a  visible  society  of  believers,  would  be 
greatly  endangered.  It  is  therefore  of  the  utmost  impor- 
tance that  each  member  of  the  church  shall  avoid  every 
word  or  action  that  might  injure  the  church  as  a  body,  or 
any  of  its  members.  Especially  are  church  members  to 
avoid  anything  that  might  cause  divisions,  as  controversy, 
and  opposition  to  the  rules  and  usages  of  the  church.  1 
Cor.  i,  10,  "Now,  I  beseech  you,  brethren,  by  the  name 
of  our  Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing, 
and  that  there  be  no  divisions  among  you,  but  that  ye  be 
perfectly  joined  together  in  the  same  mind,  and  in  the 
same  judgment."  Here  St.  Paul  urges  the  unity  and 
peace  of  the  church,  and  consequently  its  prosperity,  by 

First.  An  agreement  in  conversation, — "Speak  the  same 
thing."  We  must  see  the  propriety  of  this,  if  we  look  at 
the  many  evils  and  alienations  of  feelings  that  arise  from 
private  controversies,  and  when  we  consider  the  fact,  that 
some  indulge  the  controversial  spirit  to  that  extent,  that 
private  and  social  intercourse  must  either  be  cut  off,  or 
endured  with  much  suffering.  To  say  the  very  least  of 
this  spirit,  it  is  impolite,  and  displays  great  egotism.  It 
is  greatly  injurious  to  the  love  that  one  Christian  should 
have  for  another. 

Second.  The  unity  and  peace  of  the  church  is  urged  by 
the  duty  of  being  of  "  the  same  mind,*'  and  of  the  "  same 
judgment;"  that  is,  to  willingly  conform  to  the  order  of 
the  church,  because  this  is  ordained  by  authority,  and 
because  it  is  not  essential,  one  way  or  the  other,  to  sal 
vation. 

But  this  duty  is  farther  urged  by  two  weighty  conside- 
rations. 

Fust.  "The  consciences  of  weak  brethren."  Such 
brethren  have  ever  been  in  the  church,  and  have  ever 


344  RITES  AND  CEKEM0ME3  TO  BE  OBSERVED. 


seemed  to  glory  in  their  weakness.  Sin  against  these  is 
sin  against  Christ.  1  Cor.  viii,  12,  "But  when  ye  sin  so 
against  the  brethren,  and  wound  their  weak  conscience, 
ye  sin  against  Christ.'' 

Second.  "  That  there  should  be  no  schism  in  the  body  ; 
but  that  the  members  should  have  the  same  care  one  for 
another."     Chap,  xii,  25. 

4.  The  nature  of  the  punishment  for  such  offenses  may 
next  claim  a  remark.  The  "  offender  ought  (o  be  rebuked 
openly."  The  authority  for  this  is  St.  Paul  in  1  Tim.  v, 
20,  "  Them  that  sin  rebuke  before  all,  that  others  also 
may  fear."  Tit.  i,  13,  "  Rebuke  them  sharply,  that  they 
may  be  sound  in  faith."  To  rebuke,  signifies  to  reprove, 
check,  advise,  to  reform.  This  is  usually  done  by  the 
minister,  and  always  supposes  that  previous  effort  has  been 
made  to  cure  the  evil,  and  that  all  the  preliminary  measures 
have  been  taken  to  bring  the  offender  properly  before  the 
church.  The  reproof  must  be  administered  in  all  Chris- 
tian kindness,  though  the  offense  may  be  such  as  to  de- 
mand that  the  offender  be  rebuked  "sharply."  The  ob- 
ject should  be  to  reclaim  the  offender,  and  to  vindicate 
the  harmony  and  purity  of  the  church.  No  duty  requires 
a  higher  exercise  of  the  Christian  graces  than  this  ;  and 
the  faithfulness  with  which  it,  as  a  part  of  the  church  disci- 
pline, is  performed,  is  one  of  the  sure  tests  of  a  pure  and 
faithful  minister.  At  the  same  time,  it  is  the  duty  of 
every  member  of  the  church  to  cherish  Christian  love 
and  kindness  toward  the  erring.  This  is  often  a  very 
difficult,  but  always  a  very  profitable  duty.  The  ohject 
is  "to  restore  such  an  one,"  and  he  must  be  treated 
with  "  the  spirit  of  meekness."  This  is  still  more  im- 
portant if  we  consider  the  fact  that  our  actions  may  be 
the  means  of  the  eternal  life  of  the  erring,  or  of  his  eter- 
nal death. 


RITES  AND   CEREMONIES  TO   DE  OBSERVED.  315 


'•  Among  the  saints  on  earth, 

Let,  mutual  love  be  found  ; 
Heirs  of  the  same  inheritance, 

With  mutual  blessings  crown'd. 
Thus  will  the  church  below 

Resemble  that  above  ; 
Where  streams  of  bliss  forever  flow, 

And  every  heart  is  love." 

5  But  the  Article  furthermore  teaches,  that  whosoever 
shall  offend  against  the  rites  anJ  ceremonies  of  the  church, 
"ought  to  be  rebukel  openly."  The  reason  for  this  open 
rebuke  is,  "that  others  may  fear  to  Jo  the  like."  This 
action  of  the  church  in  the  case  of  offenders,  is  based  upon 
the  fact  that  the  discipline  of  the  church,  properly  applied, 
is  a  means  of  peace  and  p-irity,  and  by  legitimate  conse- 
quence, a  means  of  prosperity  and  enlarged  influence. 
Every  church  has  the  right  to  exercise  this  care  and  disci- 
pline over  its  members  ;  and  this  right  grows  out  of,  and 
is  an  essential  counterpart  of,  the  power  and  right  to  ad- 
mit persons  to  membership  in  the  church.  The  church, 
therefore,  is  bound  to  the  prudent  exercise  of  this  right, 
in  order  to  secure  the  purity,  the  influence,  the  reputation, 
and  united  spiritual  and  outward  efforts  of  all  her  mem- 
bers, in  doing  the  greatest  amount  of  good  ;  and  so  that 
they  may  exert  the  greatest  possible  power  on  those  who 
are  not  in  her  communion,  that  they  also  may  come  to 
the  knowledge  of  the  truth  as  it  is  in  Christ. 

"  Behold,  how  good  and  how  pleasant  it  is  for  brethren 
to  dwell  together  in  unity  !  It  is  like  the  precious  oint- 
ment upon  the  head,  that  ran  down  upjn  the  beard,  even 
Aaron's  beard ;  that  went  down  to  the  skirts  of  his  gar- 
ments. As  the  dew  of  Hermon,  and  as  the  dew  that  de- 
scended upon  the  mountains  of  Zion  ;  for  there  the  Lord 
commanded  the  blessing,  even  life  forever  more."  Ps. 
exxxiii. 


341  RITES   AND   CEKEM0ME3   TO  BE  OBSERVED. 


seemed  to  glory  in  their  weakness.  Sin  against  these  is 
sin  against  Christ.  1  Cor.  viii,  12,  "But  when  ye  sin  so 
against  the  brethren,  and  wound  their  weak  conscience, 
ye  sin  against  Christ.'' 

Second.  "  That  there  should  be  no  schism  in  the  body  ; 
but  that  the  members  should  have  the  same  care  one  for 
another."     Chap,  xii,  25. 

4.  The  nature  of  the  punishment  for  such  offenses  may 
next  claim  a  remark.  The  "  offender  ought  lo  be  rebuked 
openly."  The  authority  for  this  is  St.  Paul  in  1  Tim.  v, 
20,  "  Them  that  sin  rebuke  before  all,  that  others  also 
may  fear."  Tit.  i,  13,  "  Rebuke  them  sharply,  that  they 
may  be  sound  in  faith."  To  rebuke,  signifies  to  reprove, 
check,  advise,  to  reform.  This  is  usually  done  by  the 
minister,  and  always  supposes  that  previous  effort  has  been 
made  to  cure  the  evil,  and  that  all  the  preliminary  measures 
have  been  taken  to  bring  the  offender  properly  before  the 
church.  The  reproof  must  be  administered  in  all  Chris- 
tian kindness,  though  the  offense  may  be  such  as  to  de- 
mand that  the  offender  be  rebuked  "sharply."  The  ob- 
ject should  be  to  reclaim  the  offender,  and  to  vindicate 
the  harmony  and  purity  of  the  church,  iso  duty  requires 
a  higher  exercise  of  the  Christian  graces  than  this  ;  and 
the  faithfulness  with  which  it,  as  a  part  of  the  church  disci- 
pline, is  performed,  is  one  of  the  sure  tests  of  a  pure  and 
faithful  minister.  At  the  same  time,  it  is  the  duty  of 
every  member  of  the  church  to  cherish  Christian  love 
and  kindness  toward  the  erring.  This  is  often  a  very 
difficult,  but  always  a  very  profitable  duty.  The  object 
is  "to  restore  such  an  one,"  and  he  must  be  treated 
with  "the  spirit  of  meekness."  This  is  still  more  im- 
portant if  we  consider  the  fact  that  our  actions  may  be 
the  means  of  the  eternal  life  of  the  erring,  or  of  his  eter- 
nal death. 


RITES  AND   CEREMONIES  TO  BE  OBSERVED.  315 


"  Among  the  saints  on  earth, 

Let  mutual  love  be  found  ; 
Heirs  of  the  same  inheritance, 

With  mutual  blessings  crown'd. 
Thus  will  the  church  below 

Resemble  that  above  ; 
Where  streams  of  bliss  forever  flow, 

Ami  every  heart  is  love." 

5  But  the  Article  furthermore  teaches,  that  whosoever 
shall  offend  against  the  rites  anl  ceremonies  of  the  Church, 
"ought  to  be  rebuked  openly."  The  reason  for  this  open 
rebuke  is,  "that  others  may  fear  to  do  the  like."  This 
action  of  the  church  in  the  case  of  offenders,  is  based  upon 
the  fact  that  the  discipline  of  the  church,  properly  applied, 
is  a  means  of  peace  and  parity,  and  by  legitimate  conse- 
quence, a  means  of  prosperity  and  enlarged  influence. 
Every  church  has  the  right  to  exercise  this  care  and  disci- 
pline over  its  members  ;  and  this  right  grows  out  of,  and 
is  an  essential  counterpart  of,  the  power  and  right  to  ad- 
mit persons  to  membership  in  the  church.  The  church, 
therefore,  is  bound  to  the  prudent  exercise  of  this  right, 
in  order  to  secure  the  purity,  the  influence,  the  reputation, 
and  united  spiritual  and  outward  efforts  of  all  her  mem- 
bers, in  doing  the  greatest  amount  of  good  ;  and  so  that 
they  may  exert  the  greatest  possible  power  on  those  who 
are  not  in  her  communion,  that  they  also  may  come  to 
the  knowledge  of  the  truth  as  it  is  in  Christ. 

"  Behold,  how  good  and  how  pleasant  it  is  for  brethren 
to  dwell  together  in  unity  !  It  is  like  the  precious  oint- 
ment upon  the  head,  that  ran  down  upon  the  beard,  even 
Aaron's  beard ;  that  went  down  to  the  skirts  of  his  gar- 
ments. As  the  dew  of  Hermon,  and  as  the  dew  that  de- 
scended upon  the  mountains  of  Zion  ;  for  there  the  Lord 
commanded  the  blessing,  even  life  foreveimore."  Ps. 
exxxiii. 


346         RITES  AND   CEREMONIES  MAY  BE  CHANGED. 


"  Sweetly  may  we  all  agree, 
Touched  with  softest  sympathy 
Kindly  for  each  other  care  ; 
Every  member  feel  its  share." 


SECTION  THIRD. 

Rites  and  Ceremonies  may  he  Changed  or  Aholished. 

1.  "Ever)'  particular  church  may  ordain,  change,  or 
abolish  rites  and  ceremonies,  so  that  all  things  may  be 
done  to  edification. 

This  part  of  the  Article  states  the  difference  between 
the  power  of  each  branch  of  the  Christian  Church,  and 
that  of  the  Jewish  Church,  in  matters  of  rites  and  cere- 
monies. The  Jewish  (  hurch  had  no  power  to  ordain  or 
change  any  of  the  ceremonies.  These  were  all  appointed 
of  God,  and  established  by  the  universal  consent  of  the 
whole  nation.  They  were  adapted  to  the  peculiar  cir- 
cumstances and  wants  of  that  people,  and  supported  by  a 
law  providing  for  their  expenses.  But  as  no  such  ap- 
pointment of  rite.s  and  ceremonies  is  made  for  the  Chris- 
tian Church ;  and  as  Christianity  is  designed  to  operate 
among  all  nations,  in  the  propagation  of  her  doctrines, 
she  must  consult  the  peculiar  customs  of  all  nations,  and 
adapt  herself,  in  her  rites  and  ceremonies,  to  these  cus- 
toms, "so  that  all  things  may  be  done  to  edification." 
This  was  the  practice  of  the  church  in  the  days  of  the 
Apostles,  and  in  the  ages  immediately  succeeding  them  ; 
and  this  has  been  the  practice  of  the  church  in  all  ages  to 
the  present  time. 

The  church  has  never  assumed  the  right  to  change  or 
abolidi  the  distinguishing  doctrines  and  institutions  of 
Christianity,  These  are  matters  of  divine  appointment, 
and  essential  to  the  existence  of  the  church.    They  aro 


RITES   AND   CEREMONIES   MAY   BE  CHANGED.  347 

under  the  exclusive  control  of  God.  But  the  church  has 
a  right,  and  it  is  within  her  power,  to  ordain  such  rites 
and  ceremonies  as  may,  in  the  clearest  manner,  convey  to 
the  minds  of  the  people  proper  notions  of  the  n  iture  and 
intent  of  the  several  doctrines  of  religion  ;  provided,  al- 
w:n  s,  that  she  is  confined  to  the  limitations  of  God's  word. 

Every  church  has  an  undoubted  right  to  take  care  of 
itself,  and  to  ordain  such  a  ritual  as  will  give  her  the 
greatest  success  in  applying  the  truth  to  the  hearts  of  the 
people  among  whom  she  may  be  laboring.  The  laws  of 
God  are  equally  binding  upon  all  men,  and  at  all  times  ; 
but  the  rites  and  ceremonies  of  the  church  are  provisions 
made  upon  the  present  state  of  things  in  human  society, 
and  upon  what  may  appear  to  be  the  most  perfect  fitness 
for  the  great  ends  of  religion  and  religious  progress. 

All  these  forms  and  ceremonies  may  be,  and  ought  to 
be  >o  akered,  if  circumstances  demand,  as  to  suit  the  pre- 
sent and  increasing  calls  of  the  present  age.  The  autho- 
rity to  do  this  grows  out  of  the  fact,  that  the  authority  of 
the  church  is  complete  in  every  age,  and  is  as  great  now 
us  it  was  in  any  former  age.  Its  powers  in  matters  of  this 
kind  are  confined  to  the  present  time,  because  the  present 
generation  of  men  have  a  right  to  ordain  rules  for  them- 
selves. Hut  the  church  has  no  right  to  ordain  immovable 
rules  for  other  and  succeeding  generations,  because  these 
generations  have  the  same  right  to  take  care  of  themselves, 
that  other,  and  former  generations  had,  and  because  the 
church  cannot  foresee  what  will  be  the  peculiar  circum- 
stances of  future  times  and  future  generations.  It  should 
never  be  a  rule,  therefore,  among  Christians,  to  obsti- 
nat  ly  adhere  to  rites  and  ceremonies,  simply  because  they 
are  ancient,  when  it  is  evident  to  every  intelligent  ob- 
server, that  the  ends  for  which  llicy  were  originally  in- 
troduced have  ceased  to  exist. 


348         RITES  AND   CEREMONIES   MAY   BE  CIIANGED. 

2.  We  n  ay  name  sonic  of  these  unessential  usages  thai 
may  be  changed  to  suit  "  the  diversity  of  customs,  times, 
and  men's  manners."  1.  The  Pastoral  Relation.  Under 
certain  circumstances  it  may  be  proper,  and  entirely  in  ac- 
cordance with  the  demands  of  the  times,  to  have  a 
frequent  change  of  this  relation  ;  but,  under  other  circum- 
stances, and  when  the  church  and  the  communities  in 
which  she  is  set  up  become  perfectly  organized,  and 
when  the  ends  of  a  shifting  ministry  appear  to  be  fully 
accomplished,  then  there  is  great  propriety  in  the  perma- 
nent pastoral  relation.  By  this  permanent  relation  be- 
tween pastors  and  churches,  there  is  a  mutual  benefit. 
The  pastor  can  be  more  ordeily  and  definite  in  his  studies, 
and  more  specific  in  all  his  pastoral  operations.  And  the 
church  will  be  more  firmly  established,  and  more  fully 
edified  in  the  entire  struclure  of  Christianity.  It  were 
folly  to  object  to  this  by  the  plea  that  ministers  generally 
have  not  sufficient  talent  to  edify  a  congregation  more 
than  one  or  two  years  at  a  time.  It  is  not  a  fact  that 
those  churches  who  have  a  shifting  ministry  are  more 
intelligent  than  those  other  churches  who  have  a  settled 
ministry.  But  the  reverse  is  true  in  general.  Why  then, 
shall  we  reflect  upon  the  intelligence  and  capacity  of 
ministers  so  far  as  to  say  they  have  not  the  ability  to  sus- 
tain themselves  more  than  one  or  two  years,  in  any  one 
congregation  ?  Men  of  studious  habits,  and  whose  in- 
come will  justify  the  purchase  of  books,  may  be  able  to 
instruct  any  congregation,  for  any  number  of  years. 
And  congregations  thus  served  may  be  more  thoroughly 
instructed  in  the  minutia,  as  well  as  in  the  main  facts  of 
Christianity.  But  itching  ears  are  always  fond  of  some- 
thing new,  and  the  very  frequent  recurrence  of  new 
things  have  great  power  in '  the  creation  of  just  such 
ears. 


KITES  AND  C'EKEMONIES  MAY  BE  CHANGED.  349 


3.  riie  Separation  of  Mules  and  Females  in  the  Public 
Assemblies  of  Christians.  The  time  was  when  this  was 
necessary  to  the  safety  of  female  character,  and  the  good 
order  of  religious  congregations.  But  these  rude  limes, 
and  consequently  these  dangers,  have  in  a  great  measure 
passed  away,  in  most  of  the  places  where  the  church  is 
now  operating,  and  with  them  the  propriety  of  this  rule. 
It  is,  therefore,  a  reflection  upon  civilization,  and  upon 
Christian  men's  regard  for  female  character,  to  enforce 
this  rule  in  the  more  highly  cultivated  communities.  And 
besides  this,  the  rigid  enforcement  of  this  rule,  interferes 
for  the  time  being  with  the  divine  right  that  families  have 
to  associate  together ;  and  with  the  divine  right  that 
parents  have  to  the  constant  government  and  oversight 
of  their  children.  If  this  rule  is  not  productive  of  posi- 
tive evil  at  the  present  time,  it  is  productive  of  no 
apparent  good,  and  is,  therefore,  of  no  use  to  the  present 
age. 

4.  The  Manner  of  Conducting  Public  Worship. 

First.  Of  Singing.  As  there  are  no  rules  prescribed  in 
the  word  of  God,  beyond  singing  with  the  "  spirit  and  with 
the  understanding,"  it  is  a  matter  of  indifference,  whether 
the  worshiper  stands  or  sits ;  but  the  hymn  to  be  sung 
should  not  be  announced  by  one  or  t.\o  lines  at  a  time. 
This  makes  it  almost  impossible  for  any  congregation  or 
choir  to  sing  with  spi-it  and  impression.  If  the  singer 
consults  his  own  ease  in  singing,  together  with  the  mere  full 
and  distinct  impression  of  musical  sounds,  he  will  stand. 

"  Alise  and  bless  the  Lord, 

Te  people  of  his  choice  ; 
Arise,  and  bless  the  Lord  your  God, 

With  heart  rnd  Soul,  ard  voice." 

Second.  The  Attitude  of  the  Body  in  Prayer.  No  rule  for 
this  is  laid  down  in  the  Scriptures.    Standing  and  kneel- 


350         RITES   AND   CEREMONIES   MAT   BE  CHAN-ED. 


ing  are  both  recognized,  and  it  is  therefore  indifferent  as 
to  the  posture  of  the  body,  if  the  hearl  is  right  with 
Go:l.  Third.  The  manner  of  adm  nisleriny  the  ordinances. 
I,  Bapti-m.  The  matter  of  this  ordinance  is  water ;  and 
the  form,  "  In  the  name  of  the  Father,  the  Son,  and 
the  Holy  Ghost."  Beyond  these,  which  are  esscn:ial  tu 
the  right  administration  of  this  ordinance,  it  is  indidcrenl 
whether  the  candidate  stands  or  kneels,  while  receiving 
it,  or  whether  the  water  is  poured  or  sprinkled.  What- 
ever ceremonies  are  used  with  this  ordinance,  should,  as 
clearly  as  possible,  indicate  its  covenant  character  and 
spiritual  import.  2.  The  Lord's  Sup/  er.  The  mutter  of 
this  ordinance  is  bread  and  wine.  The  ceremony  is,  to 
break  the  bread,  and  to  pour  out  the  wine.  The  form  is, 
"  Take,  eat,"  "  Drink  ye  all  of  it,"  "  Do  this  in  remem- 
brance of  me."  These  are  essential  to  the  proper  admin- 
istration of  this  ordinance,  but  the  attitude  of  the  body 
is  not. 

The  leading  object  of  the  church  should  be,  to  ad- 
minister both  these  ordinances,  "  so  that  all  things  may 
be  done  to  edification."  The  church  is  competent  to  con- 
struct suitable  forms  of  public  worship  ;  and  to  ordain 
such  forms  of  consecration,  to  be  used  in  the  ordinance 
of  Baptism  and  the  Lord's  Supper,  as  may  best  accord 
with  the  nature  and  design  of  their  institutions  ;  and  to 
prescribe  the  manner  of  administration,  so  that  there  may 
be  order  and  uniformity  in  her  ritual,  and  so  that  the 
greatest  impression  may  be  produced  by  her  public 
services. 

This  fact  brings  her  under  obligations  to  consult  closely 
her  own  interest  and  duty,  and  to  take  hold  of  such  de- 
velopments of  time  and  circumstances  as  may  justify  her 
farther  progress  into  an  elevated  state.  With  doctiines 
she  has  notl  ing  to  do  ;  these  are  the  fixed  facts  of  Chris- 


RITES   AND   CEREMONIES  MA  J'   BE   CHANGED.  351 

tianity,  as  established  by  the  great  Legislator  of  the  uni- 
verse. But  her  ritual  is  in  her  own  hands,  and  she  is 
competent  to  ordain,  change  or  abolish  any  part  or  parts 
that  may  demand  her  attention. 

5.  In  closing  our  remarks  on  this  Article,  we  are  re- 
rn'nded  of  two  things — 

First.  Whatever  may  be  the  peculiarities  of  fhe  rites 
and  ceremonies  of  the  church  to  which  we  belong,  if 
"ordained  and  approved  by  common  authority,"  and 
"  are  not  repugnant  to  the  word  of  God,"  are  in  full 
force  until  they  are  either  changed  or  abolished  by  the 
common  authority  of  the  church.  It  is,  therefore,  the 
duty  of  every  church  member  to  observe  these  rites  and 
ceremonies  for  the  time  being  ;  though  a  change  for  the 
better,  in  some  things,  might  be  very  desirable,  in  order 
to  the  oreater  and  more  permanent  success  of  the  church. 
Any  obstinate  violation  of  the  established  rules  and 
usages  of  the  church,  is  usually  attended  with  evil,  and 
especially  when  it  "  woundeth  the  consciences  of  weak 
brethren."'  Let  every  one,  therefore,  avoid,  as  far  as 
possible,  any  offmce  against  the  church,  lest  he  bring 
upon  himself  an  open  rebuke  ; — 

"  Lest  innocence  should  find  a  snare  ; 
And  tempted  viitue  fail  '' 

Second.  The  authorities  of  the  church  should  secure  to 
themselves  enlightened  and  liberal  views  of  the  condition 
and  wants  of  the  church,  and  of  the  demands  of  the  age  in 
which  the  church  is  now  living.  Not,  indeed,  to  study 
any  compromise  of  principle  or  doctrine  with  the  world, 
but  to  meet  in  the  best  manner  the  opening  spiritual  wants 
of  the  world.  And  when  any  rule  of  the  church,  which 
may  have  contained  an  unscriptural  demand,  or  test  of 
church  membership,  is  neglected  by  common  consent,  or 
cannot  be  enforced  without  great  injury, — greater  than 


352         RITES   AND   CEREMONIES   MAY   BE  CHANGED. 

the  neglect  of  the  rule, — it  were  well  either  to  modify  it  01 
remove  it  out  of  the  way. 

The  church  should  always  be  equal  to  the  wants  of  the 
age,  the  times  and  men's  manners,  if  not  greatly  in 
advance  of  them  ;  never,  never  behind,  for  then  she 
must  drag  heavily.  She  should  ever  pursue  a 
liberal  and  enlightened,  but  firm  policy,  making  no 
compromise  with  formality,  and  never  obstinately  ad- 
hering to  rites  and  ceremonies  whose  utility  is  doubt- 
ful, simply  because  they  were  the  usages  of  generations 
long  since  gone  to  the  grave. 

"  I  love  thy  kingdom,  Lord — 

The  house  of  thine  abode, — 
The  Church  our  blest  Redeemer  saved 

With  his  own  precious  blood." 


ARTICLE  XXIII. 

OF  THE  RULERS  OF  THE  UNITED  STATES  OF 
AMERICA. 

"  The  president,  the  congress,  t lie  general  assemblies,  the  gover- 
nors, and  the  councils  of  state,  as  the  delegates  of  the  people,  are 
ihe  rulers  of  t lie  United  States  of  America,  according  to  the 
division  of  power  made  to  them  by  the  Constitution  of  the  United 
States,  and  by  the  Constitutions  of  their  respective  states.  And 
1  he  said  states  are  a  sovereign  and  independent  nation,  and  ought 
not  to  be  subject  to  any  foreign  jurisdiction.'" 

•Note — "  As  far  as  respects  civil  affairs,  we  believe  it  is  the 
duty  of  Christians,  and  especially  811  Christian  ministers,  to  be 
Mlbject  to  the  supreme  authority  of  the  country  where  they  may 
reside,  and  to  use  f  11  laudable  n  cans  to  enjoin  obedience  to  the 
powers  that  be ;  and  therefore,  it  is  expected  that  all  our  preach 
ers  and  people,  who  may  be  under  the  British,  or  any  other 
government,  will  behave  themselves  as  peaceable  and  orderly 
subjects" 

1.  This  article  did  not  originally  belong-  to  those  which 
Mr.  Wesley  selected  from  the  Thirty-Nine  Articles  of  the 
Church  of  England.  It  was  drawn  up  in  A.  D.  1784, 
and  inserted  in  its  proper  place  among  the  other  Articles 
of  Religion  of  the  Methodist  Episcopal  Church,  and 
published  in  the  book  of  Discipline  for  the  first  time,  In 
A.  D.  1786. 

The  note  which  is  appended  to  this  Article  was  drawn 
up  in  A.  D.  1820,  for  the  express  benefit  of  the  Metho- 
dist Episcopal  Church  in  Canada,  which  was  at  that  time 
under  the  jurisdiction  of  the  Methodist  Episcopal  Church 
in  the  United  States.  At  the  same  time,  it  was  designed  to 
reach  the  case  of  any  of  our  ministers  or  members  who 
might  be  under  any  foreign  form  of  government,  and  toen- 


351   the  christian's  duty  to  civil  government. 


join  upon  them  the  duty  of  being  "  peaceable  and  orderly 
subjects.''  This  note  is  of  great  value,  inasmuch  as  it 
gives  a  clear,  though  brief,  exposition  of  the  spirit  and 
design  of  the  Article,  bo^h  as  to  its  specific  and  general 
application.  Meanwhile,  the  Article  very  distinctly  ac- 
knowledges the  Independence  and  Sovereignty  of  the 
United  States,  the  authority  of  her  chief  magistrate,  to- 
gether with  the  authority  of  ihe  rulers  of  the  several 
states  of  which  ti  e  confederacy  is  composed.  It  very 
clearly  asserts  that  the  Uniled  States  of  America  "are 
sovereign  and  independent,"  "  and  ought  not  to  be  subjec  t  to 
any  foreign  jurisdiction."  In  this  affirmation  it  is  as- 
sumed, First.  That  there  were  good  and  sufficient  reasons 
for  the  separation  of  the  colonial  states  from  the  jurisdic- 
tion of  Gieat  Briiain.  To  the  truth  of  this,  the  Declara- 
tion of  Independence,  which  was  adopted,  July  4,  177C, 
together  with  the  entire  history  of  the  suffering  and  op- 
pression of  these  colonies,  bear  the  most  ample  testimony. 
Second.  This  Article  teaches  that  the  Supreme  power  of 
this  compact  of  states  is  in  the  hands  of  the  people,  and 
that  ours  is,  therefore,  a  representative  republic.  Fi- 
nally, this  Articles  presupposes  that  the  church  and  state 
are  two  separate  and  distinct  organizations,  though  sym- 
pathizing with,  and  protecting  each  other,  in  their  several 
relations  and  interests.  While  the  church  enjoins  upon 
the  ministers  and  members,  the  duty  of  being  "peacea- 
ble and  orderly  subjects,"  she  expects  that  the  state  will 
protect  them,  and  sustain  them  in  all  their  church  privi- 
leges, institutions,  and  forms  of  Christian  worship.  Both 
the  framers  of  the  Constitution  of  the  United  States,  and 
the  framers  of  the  Constitution  and  Discipline  of  the 
Church,  knew  full  well,  from  observation  and  painful  ex- 
perience in  the  mother  country,  that  the  church  and  state 
ought  not  to*  be  connected.    Yet,  in  the  construction  of 


TOE   CHRISTIAN'S   DUTY   TO   CIVIL   GOVERNMENT.  355 

e:icli,  the  one  had  respect  to  the  protection  and  support  of 
the  other. 

2.  This  sympathy  between  the  church  and  the  state,  as 
separate  and  distinct  associations,  is  the  immediate  and 
natural  result  of  the  divine  origin  and  authority  of  both. 
Jt  is  the  uniform  doctrine  of  the  Scriptures,  that  civil 
government  is  an  ordinance  of  God.  It  is  manifestly  his 
will  that  men  should  live  in  society,  and  that  the  social 
relations  must  be  maintained  and  regulated  by  specific 
laws  and  executive  authority.  The  one  \ery  clearly  sup- 
poses the  other  ;  for  it  is  evident  that  where  there  is  no 
executor  of  law,  the  law  must  become  a  dead  letter. 
But  men  do  live  in  society,  and  the  social  relations  are 
maintained.  Their  rights  are  secured  by  general  and 
specific  laws,  and  these  laws  are  administered  by  execu- 
tive power.  This  power  is  from  God,  and  it  is  not  left  as 
a  matter  of  choice,  whether  men  shall  be  governed  01 
not ;  nor  are  they  at  liberty  to  resist  the  powers  that  be, 
when  employed  to  secure  the  legiimate  ends  of  govern- 
ment. Rom.  xiii.  1,  "The  powers  that  be,  are  ordained 
of  God."  Civil  government  is  not  of  men,  but  from 
God  ;  and  it  is  his  appointment  that  men  shall  be  subject 
to  this  government,  and  to  those  rulers,  whom  he,  in  his 
government  of  nations,  has  placed  over  them.  The 
power  of  these  rulers  is  the  power  of  God  delegated  to 
them,  in  this  particular  mode  of  its  exercise.  It  is  not 
men,  therefore,  whom  the  Bible  calls  upon  us  to  obey,  but 
God  himself.  We  are  to  submit  ourselves,  it  is  true,  to 
men,  "  for  so  is  the  will  of  God ;"  but  in  doing  this,  we 
are  not  the  servants  of  men,  but  "  the  servants  of  God.'' 

The  power  to  govern  nations  and  states,  must  of  neces- 
sitv  be  distributed  to  a  great  many  persons,  and  in  v»  ry 
different  degrees  ;  but  to  this  power  of  God,  in  whomso- 
ever vested,  or  in  whatsoever  degree,  we  as  subjects  are 


356  the  christian's  dutt  to  civil  government. 
to  yield  that  measure  of  submission  which  the  law  re- 
quires. This  obedience  is  not  so  much  due  to  the  officer 
as  to  the  office ;  therefore,  it  must  be  rendered  by  every 
one,  who  would  be  a  good  citizen,  without  respect  to  any- 
thing that  may  be  offensive  or  inoffensive  in  the  person 
of  the  officer.  Nero  was  the  cruel  and  wicked  governor 
of  the  Roman  Empire,  yet  the  Apo-tles  weie  careful  to 
observe  his  laws  "  for  the  Lord's  sake."  And  though  the 
authority  of  the  ruler  may  not  always  be  executed  lor  the 
public  good,  and  for  all  the  best  ends  of  government ; 
yet  our  duty  is  still  the  same. 

3.  But  to  see  the  fuller  force  of  the  Christian's  obliga- 
tion to  obey  the  mandates  of  civil  government,  we  must 
consult  the  Scriptures.  These  testify  that  government  is 
an  ordinance  of  God  ;  yet  it  is  equally  true  that  every 
particular  modification  and  form  of  government  is  of 
man.  But  this  does  not  change  the  obligation  to  obey 
the  laws  of  the  land  ;  for  it  is  not  the  particular /w»i  of 
government,  but  the  fact  that  government  exists  as  an  or- 
dinance of  God  ;  and  the  fact  that  government  in  some 
of  its  forms  or  modifications  recognizes  us  as  its  legitimate 
subjects,  that  renders  obedience  to  law  a  Christian  duty. 
Rom.  xiii,  1-7,  "  Let  every  soul  be  subject  unto  the 
higher  powers.  For  there  is  no  power  but  of  God  ;  the 
powers  that  be  are  ordained  of  God.  Whosoever, 
therefore,  resisteth  the  power,  resisted]  the  ordinance 
of  God ;  and  they  that  resist  shall  receive  to  them- 
selves damnation.  For  rulers  are  not  a  terror  to  good 
works,  but  to  evil.  Wilt  thou  then  not  be  afraid  of  the 
power?  do  that  which  is  good,  and  thou  shalt  have 
praise  of  the  same  ;  For  he  is  the  minister  of  God  to  thee 
for  good.  But  if  thou  do  that  which  is  evil,  be  afraid,  for 
lie  beareth  not  the  sword  in  vain  ;  for  he  is  the  minister 
of  God,  a  revenger  to  execute  wrath  upon  him  that  doeth 


THE   CHRISTIAN  S   DLTT  TO  CIVIL,  COVERNMENT.  357 


evil.  Wherefore,  ye  must  needs  be  subject,  not  only  for 
wrath,  but  also  for  conscience'  sake.  Fur,  for  this  cause 
pay  ye  tribute  also  ;  for  they  are  God's  ministers,  attend- 
ing continually  upon  this  very  thing.  Render,  therefore, 
to  all  their  dues  ;  tribute  to  whom  tribute  is  due;  custom 
to  whom  custom  ;  fear  to  whom  fear  ;  honor  to  whom 
honor."  1  Tim.  ii.  1-3,  "I  exhort  therefore,  that, 
first  of  all  supplications,  prayers,  intercessions,  and  giving 
of  thanks  be  made  for  all  men  ;  For  kings,  and  for  all  that 
are  in  authority ;  that  we  may  lead  a  quiet  and  peaceable 
life  in  all  godliness  and  honesty.  For  this  is  good  and 
acceptable  in  the  sight  of  God  our  Saviour."  Tit.  iii.  1, 
"  Put  them  in  mind  to  be  subject  to  principalities  and 
powers,  to  obey  magistrates,  to  be  ready  to  every  good 
work."  I  Pet.  ii.  13-15,  "Submit  yourselves  to  every 
ordinance  of  men  for  the  Lord's  sake  ;  whether  it  be  to 
the  King  as  supreme  ;  or  unto  governors,  as  unto  them  that 
are  sent  by  turn  for  the  punishment  of  evil  doers,  and  foi 
the  praise  of  them  that  do  well.  For  so  it  is  the  will  of 
God,  that  with  well  doing  ye  may  put  to  silence  the  igno- 
rance of  foolish  men." 

These,  with  many  other  passages  of  a  similar  import, 
show  how  clearly  it  is  the  duty  of  all  Christians  to  main- 
tain and  support  the  civil  laws  and  rulers  of  the  state  in 
which  fchej  may  live.  The  duty  is  urged  for  the  sake  of 
God  and  for  the  sake  of  peace. 

4.  But  the  Bible  is  equally  clear  upon  the  duty  of 
Christians  in  the  choice  of  their  rulers.  Ex.  xviii,  21, 
"  Thou  shalt  provide  out  of  all  the  people,  able  men,  svch 
as  fear  God,  men  of  truth,  haling  coveluou^ncss  ;  and  place 
siuli  men  over  them  to  be  rulers."  1  Sam.  xxiii,  3, 
"He  that  ruleth  over  men  must  be  just,  riding  in  the  feat 
of  God."  Therefore  political  party  spirit  should  nevei 
run  so  high  as  to  overlook  these  essential  qualifications  iu 


35b     THE   CHRISTIAN'S   Dl'TV   TO   CIVIL  GOVERNMENT. 

our  rulers  ;  nor  should  we  complain  if,  after  party  zeal 
has  promoted  wicked  and  weak  men  to  high  offices,  the 
curse  of  God  should  rest  upon  the  whole  nation. 

There  is  no  want  of  Scripture  history  and  facts,  to  con- 
firm the  notion  of  the  comparative  good  or  evil  that  results 
to  a  nation  from  the  character  of  its  ruler.  The  rulers  of 
Israel  were  either  curses  or  blessings  to  the  people  over 
■whom  they  ruled.  The  example  of  David,  Jehosophat, 
Hezekiah  and  Josiah,  are  remarkable  for  the  influence  of 
piety  in  the  ruler  in  securing  the  happiness  of  the  people, 
and  in  turning  the  attention  of  their  subjects  to  piety  of  heart 
and  the  service  of  God.  A  nation  is  usually  blest  for 
the  sake  of  its  pious  rulers  ;  and  that  man  who  has  not 
the  fear  of  God  in  his  heart,  and  does  not  observe  the 
Scriptures  and  the  institutions  of  religion,  must  sooner  or 
later  be  a  curse  to  himself,  and  the  people  over  whom  he 
presides.  The  history  of  the  profligate  Ahab  and  Jero- 
boam, as  rulers,  should  cause  every  ruler  and  every  na- 
tion to  shrink  with  horror  from  the  thought  of  being  like 
them,  or  of  promoting  such  men  to  the  government  of 
any  nation. 

5.  The  example  of  rulers  should  be  a  blessing  to  the 
people,  and  none  should  be  promoted  to  high  office  whose 
example  is  contrary  to  morality  and  the  word  of  God. 

As  a  man,  every  ruler  is  bound,  by  the  peculiar  require- 
ments of  the  Bible,  to  be  an  example  of  all  the  Christian 
virtues.  St.  Paul  calls  such  rulers,  "  The  ministers  of 
God,  for  good  unto  his  people."  But  how  can  they  be 
ministers  of  good,  when  they  are  corrupt  in  their  hearts, 
and  profligate  in  their  lives,  disregarding  even  the  ch-cent 
proprieties  of  life?  But  such  are  often  in  office,  and  fci  eir 
power  and  splendor  of  state  give  dignity  to  whatever  tbej 
do;  and  however  absurd  or  ridiculous  the  act  may  be, 
many  there  are  who  will  imitate  them  ;  and  thus  thei/  ex- 


THE  CHRISTIAN'S   DUTY   TO  CIVIL  GOVERNMENT.  350 

ample  spreads  contagion  and  der.th  around  tliem.  They 
travel  on  the  holy  Sabbath,  and  thereby  give  occasion  to 
others  to  do  the  same  ;  and  yet,  if  such  men  condescend, 
as  they  often  do,  to  give  a  heartless  compliment  to  the 
Bible  or  the  Christian  religion,  or  to  visit  some  house  of 
religious  worship  on  the  Lord's  day,  their  piety  is  heralded 
over  the  whole  nation. 

But  on  he  other  hand,  if  the  ruler  is  really  a  man  of 
God,  and  has  been  chosen  as  such  by  the  people,  his 
example  will  greatly  discourage  vice  and  strengthen 
virtue  ;  it  will  give  him  a  charm  of  virtuous  influence, 
and  a  persuasiveness  of  character  that  will  fascinate 
the  better  classes  of  society,  and  commend  the  piety 
of  the  Christian  to  all  sections  of  the  state  or  the 
nation.  Such  men,  and  no  others,  should  be  the  choice 
of  every  Christian  people,  for  no  nation  can  stand  guilt- 
less before  God,  if  they  knowingly  promote  to  offices  of 
trust,  the  viscious  and  profane.  Piety  should  ever  com- 
mend itself  to  rulers  as  one  of  their  chief  qualifications,  for 
it  is  true  that  this  is  of  much  consequence. 

"  The  act<  of"  pious  -rulers  shine 
With  rays  above  the  rest." 

G.  It  should  ever  be  borne  in  mind,  that  in  a  govern- 
ment like  ours,  the  power  is  in  the  hands  of  the  people, 
and  that,  if  rulers  are  not  men  of  wisdom  and  piety,  the 
electors  are  the  cause  of  the  evil.  All  our  public  officers 
are  chiefly  "  the  delegates  of  (lie  people,"  as  they  are  recog- 
nized in  this  Article.  If  the  people,  by  casting  a  majoriiy 
of  their  votes,  elect  to  office  a  vicious  man,  they  thereby 
publicly  attest  their  preference  for  such  a  man,  rather 
than  for  the  virtuous.  And  it  is  not  a  little  mortifying 
to  conscientious  Americans,  that  their  own  people  have 
too  often  promoted  to  the  highest  offices  in  their  gift, 
the  weak,  military  hero  of  a  few  baUles, — the  man  of 


360  the  christian's  duty  to  civil  government. 
blood, — rather  than  the  virtuous  civilian  or  the  profound 
statesman.  They  have  tco  often  lost  sight  of  the  fact, 
that  pious  rulers  are  the  "  ministers  of  God  for  good," 
and  that  the  wicked  and  profane  are  "as  a  roaring  lion 
and  a  raging  bear." 

But  it  may  be  said  that  the  people  are  often  unable  to 
make  the  proper  selection  of  public  officers,  especially  if 
the  candidates  are  strangers.  Now,  this  inability  does  not 
lie  so  much  in  the  ignorance  of  character,  as  in  a  fixed 
purpose  of  party  success,  or  in  a  want  of  a  fixed  deter- 
mination to  make  choice  of  the  virtuous,  irrespective  of 
party  bounds.  Ignorance  cannot  be  pleaded  in  the 
case  of  legislators,  members  of  Congress,  or  governors. 
These  are  our  neighbors,  and  it  is  presumable  that  no 
elector  is  ignorant  of  the  moral  character  of  his  fellow- 
townsman.  And  with  regard  to  the  character  and  piety 
of  the  candidate  for  chief  magistrate,  the  people  need 
suffer  no  want  of  information.  This  might  be  as  easily 
determined  as  that  he  is  a  member  of  one  or  the  other 
party  in  politics.  Select  the  best  man,  and  thereby  meet 
the  demands  of  Christian  duty,  and  ail  the  ends  of  good 
government  will  usually  be  met. 

7.  But  whatever  may  be  the  moral  character  or  ability 
of  our  rulers,  it  is  the  duty  of  Christians  to  pray  for  them. 
St.  Paul  says,  in  1  Tim.  ii,  1,2,  "I  exhort,  therefore,  that 
first  of  all,  supplications,  prayers,  intercessions,  and  giving 
of  thanks  be  made  for  all  men  ;  for  kings,  and  for  a!l 
that  are  in  authority ;  that  we  may  lead  a  quiet  and 
peaceable  life,  in  all  godliness  and  honesty."  Our  duty 
is  here  clearly  made  known,  and  hence  the  Protestant 
*  Episcopal  Church  has  the  following  prayer  on  all  her 
public  occasions  :  "Most  heartily  we  beseech  thee,  with 
thy  favor  to  behold  and  bless  thy  servant,  The  PresideU 
oj  the  United  States,  and  all  others  in  authority  ;  and  so  re- 


the  christian's  duty  to  civil  government.  3G1 

plenish  them  with  the  grace  of  thy  Holy  Spirit,  that  they 
may  always  incline  to  thy  will,  and  walk  in  thy  way." 
This  prayer,  or  something  like  it,  should  be  in  the  heart 
and  mouth  of  every  American  Christian. 

"  Lord,  while  for  all  mankind  we  pray, 

Of  every  clime  and  coast ; 
0  hear  us  for  our  native  laud, 

The  land  wc  love  the  mosc." 

This  is  the  true  and  only  relation  that  religion  sustains 
to  politics,  and  thus  it  is,  that  religion  and  politics  are  joined 
together.  Not  indeed,  that  religion  and  politics  are  one, 
but  that  the  religious  element  should  always  govern  in  the 
affairs  of  politics  ;  and  especially  in  the  selection  of 
ruiers.  By  the  right  discharge  of  our  duty  as  Chris- 
tians, we  may  be  enabled  "to  use  all  laudable  means 
to  enjoin  obedience  to  the  powers  that  be,"  and  to  be- 
have ourselves  "  as  peaceable  and  orderly  subjects."  And 
we  may  confidently  expect  God  to  bless  and  prosper  our 
nation,  and  to  perpetuate  her  republican  freedom  to  the 
end  of  time. 

"Here  may  religion  <-hed  her  ligbt. 

On  days  of  rest  and  toil ; 
And  piety  and  virtue  reign, 

And  bless  our  native  soil." 


ARTICLE  XXIV. 


OF  CHRISTIAN  MEN'S  GOODS. 

"  The  riches  and  goods  of  Christians  are  not  common,  as  touch- 
ing the  right,  title,  and  possession  of  the  same,  as  some  do  falsely 
boast.  Notwithstanding,  every  man  ought,  of  such  things  a-  he 
j/ossesseth,  liberally  to  give  alms  to  the  poor,  according  to  his 
ability  " 

SECTION  FIRST. 
Riches  of  Christians  not  Common. 
1.  The  first  paragraph  of  this  Article  condemns  the  no- 
tion of  a  community  of  goods,  which  rose  in  Germany 
soon  after  the  Reformation,  and  was  entertained  and  pro- 
pagated by  that  fanatical  sect  called  Anabaptists.  These 
persons  maintained,  among  other  things,  the  following 
points  of  doctrine:  "  That  the  Church  of  Christ  ought  to 
be  exempt  from  all  sin  ; — thai  all  things  ought  to  be  common 
among  the  faithful; — that  all  usury,  tithes,  and  tribute 
ought  to  be  abolished  ; — that  the  baptism  of  infants  was 
an  invention  of  the  devil; — that  every  Christian  was  in- 
vested with  a  power  to  preach  the  gospel,  and,  conse- 
quently, that  the  church  stood  in  nc  need  of  ministers,  or 
pastors; — and  that  God  still  continued  to  reveal  his  will 
to  chosen  persons  by  dreams  and  visions."  Dr.  Mosheim, 
Ec.  Hist. 

This  sect,  it  is  true,  are  not  named  in  this  Article  as 
they  are  in  the  Thirty-Eighth  Article  of  the  Protestant 
Episcopal  Church;  The  word  "some"  is  supplied  for  the 
word  "  Anabaptist,"  and  we  think  with  great  propriety, 
inasmuch  as  these  have  given  place  to  certain  societies  of 

362 


RICHES  OF   CHRISTIANS   NOT  COMMON. 


363 


half  infidels,  who  still  maintain  the  doctrine  of  a  commu- 
nity of  goods.  These  are  of  so  little  importance,  and  have 
so  signally  failed  in  all  their  attempts  to  establish  their 
communities,  that  they  are  scarcely  entitled  to  notice. 

But  to  show  that  this  Article  contains  a  correct  Scrip- 
ture principle,  I  remark  that  every  Christian  man  has  a 
right  to  whatever  may  come  into  his  possession  according 
to  the  principles  of  common  justice,  and  the  laws  of  the 
country  in  which  he  may  live.  This  right  is  r  'cognized 
both  in  the  Old  and  New  Testament.  Ex.  xx,  15-17, 
"  Thou  shalt  not  steal.  Thou  shalt  not  covet  thy  neigh- 
bors house  ;  thou  shalt  not  covet  thy  neighbor's  wife,  nor 
his  man-servant,  nor  his  maid-servant,  nor  his  ox,  nor  his 
t%,  nor  anything  that  is  thy  neighbor's."  Now,  the  gene- 
ral precept,  "thou  shalt  not  steal,"  shows  the  right  one 
man  may  have  in  property,  and  the  great  evil  of  taking 
that,  property,  or  any  part  of  it,  without  an  equivalent,  or 
the  consent  of  the  owner.  It  is  evident,  therefore,  that 
stealing  implies  the  right  of  ownership,  vested  in  one  or 
more  persons,  and  that  without  this  right,  no  property 
could  be  possessed,  and  of  course  there  could  be  no  such 
thing  as  theft. 

But  stealing  is  a  sin,  and  consists  in  taking,  in  a  clan- 
destine manner,  that  which  belongs  to  another.  Hence 
it  is,  that  this  precept  establishes  the  principle,  that  one 
man  may  have  a  right  to  certain  property  that  another 
man  has  not,  and  therefore  there  is  nothing  here  to  justify 
tits  infidel  notion  of  a  community  of  goods. 

The  next  precept  recorded  here,  recognizes  the  personal 
ownership  of  specific  things,  as  a  "house,"  a  "wife," 
"servants,"  and  working  animals.  These,  with  "any- 
thing that  is  thy  neighbor's,"  are  not  to  be  coveted,  be- 
cause this  leads  to  stealing,  and  because  they  arc  not  yours, 
— they  belong  to  your  neighbor.    These  two  passages  es- 


3C4  RICHES   OF   CHRISTIANS  XOT  COMMON. 

tablish  the  existence  of  rights  to  property,  and  these  rights 
give  rise  to  sentiments  of  right  and  sentiments  of  wrong. 
.And  if  the  sentiment  of  right  is  virtuously  cultivated,  it 
will  produce  strong  sympathy  for  the  rights  of  others,  and 
siiong  opposition  to  any  infraction  of  those  rights.  Hence 
it  is,  that  the  right  of  property  is  a  test  of  virtue,  and  a 
means  of  benevolent  sympathy. 

2.  But  the  Christian  man's  right  to  property  is  recog- 
nize 1  with  equal  clearness  in  the  New  Testament.  Mutt. 
v,  42,  "  Give  to  him  that  asketh  thee,  and  from  him  that 
would  borrow  of  thee,  turn  not  thou  away."  This  pas- 
sage deafly  implies  jwssession  in  the  person  to  whom  it  is 
directed,  and  it  teaches  the  benevolent  use  of  those  pos- 
sessions. Why  borrow  a  thing  from  another,  if  he  has 
no  light  to  it?  Why  are  we  commanded  to  give  to  him 
that  asketh,  if  we  have  no  better  right  to  the  thing  asked 
for  than  the  person  who  asks?  This  passage  so  clearly 
establishes  the  right  to  property,  that  farther  comment  is 
unnecessary. 

The  same  principle  is  involved  in  Matt,  xii,  29,  "  Or 
else,  how  can  one  enter  into  a  strong  man's  house,  and 
spoil  his  goods,  except  he  first  bind  the  strong  man  ?  and 
i hen  he  will  spoil  his  house."  Why  attempt  to  spoil  ti.e 
"  house,"  and  the  "goods,"  if  they  belong  alike  to  the 
strong  and  the  weak?  The  same  doctrine  is  taught  in 
John  xix,  27,  *'  Then  saith  he  to  the  disciple,  Behold 
thy  mother  !  And  from  that  hour  that  disciple  took  her 
unto  his  own  home."  First.  John  had  a  home  of  his  own, 
to  which  he  had  an  independent  right.  Second.  Jesus, 
knowing  and  recognizing  this,  commended  his  mother  to 
the  care  of  John,  whose  virtuous  and  benevolent  heart 
would  dictate  the  kindest  sympathy  and  care  for  the  be- 
reaved Mary.  "And  from  that  hour,  that  disciple  took 
her  unto  his  own  home." 


RICHES  OF  CHRISTIANS   NOT   COMMON.  3G5 

But  there  are  s  ill  other  passages  that  contain  the  same 
principle.  Rom.  xii,  13,  "Distributing  to  the  necessity 
of  saints  ;  given  to  hospitality."'  Now,  if  all  the  saints 
had  an  equal  interest  in  properly,  then  no  one  could  be  in 
necessitous  circumstances,  or  if  there  was  but  little  pro- 
perty in  common,  all  must  have  suffered,  and  there-fore 
this  precept  mu  t  have  been  without  meaning.  But,  the 
precept  has  meaning.  It  was  addressed  to  the  rich, — 
those  who  o>vned  more  than  others, — so  that  they  might 
distribute  to  the  poor.  Clement,  in  A.  D.  190,  expresses 
this  same  principle  :  "  Let  the  rich  contribute  to  the  poor, 
and  the  poor  give  thanks  to  God."  1  Tim.  v,  8,  "But  if 
any  provide  not  for  his  own,  and  especially  for  those  of 
his  own  house,  he  hath  denied  the  faith,  and  is  worse 
than  an  infidel."  This  passage  inculcates  the  duty  of  in- 
dustrv  in  every  man  in  the  support  of  his  own  family,  and 
it  likewise  makes  every  man  individually  responsible  for 
this  duty.  It  is  clear,  then,  that  this  passage  does  not 
favor  the  doctrine  of  a  community  of  goods. 

3.  The  objections  to  the  Christian  man's  right  to  pro- 
perty are  chiefly  founded  upon  Acts  ii,  44,  45,  "  And  all 
that  believed  were  together,  and  had  all  things  common ; 
and  sold  their  possessions  and  goods,  and  p  rted  them  to  all 
men,  as  every  man  had  need."  Now,  we  grant  that  this  was 
the  practice  of  the  Christians  in  and  about  the  city  of  Jeru- 
salem ;  but  it  was  not  intended  to  be  of  universal  obliga- 
tion, for  this  would  make  it  necessary  for  all  Christians, 
or  the  whole  body  of  believers,  to  be  together,  in  or  very 
near  one  place,  and  this  is  clearly  impossible.  This  prac- 
tice was  limited  to  the  church  at  Jerusalem,  and  was  occa- 
sioned by  her  peculiar  circumstances.  This  is  pro\ed  by 
the  prophecy  of  Agabus,  and  the  practice  of  the  Apostles. 

Agabus  signified  "  that  there  should  be  a  great  dearth 
throughout  the  world."    "  Then  the  disciples,  every  man 


366 


CHRISTIAN  LIBERA LIT7. 


according  to  his  ability,  determined  to  send  help  unto  the 
brethren  which  dwelt  in  Judea,  which  also  they  did." 
Acts  xi,  28-30.  Now,  it  is  evident  from  these  circum- 
stances, as  well  as  from  the  account  of  Ananias  and  Sa- 
phira,  in  Chap,  v,  4,  that  the  early  Christians  were  under 
no  obligation  to  give  their  property  to  the  church  ;  but 
whatever  they  did  in  support  of  the  church  and  the  poor, 
was  voluntary.  Nor  is  there  any  proof  that  the  conduct 
of  the  church  at  Jerusalem  was  followed  by  any  o.her 
church  in  the  age  of  the  Apostles,  except  as  an  example 
of  generous  love  triumphing  over  the  selfish  feelings  of  the 
heart.  From  the  above,  it  clearly  follows,  that  "the 
riches  and  goods  of  Christians  are  not  common,  as  touch- 
ing the  right,  title,  and  possession  of  the  same,  "as  some 
do  falsely  boast." 

SECTION  SECOND. 
Christian  Liberality. 

1.  "  Notwithstanding,  every  man  ought,  of  such  things 
as  he  possesseth,  liberally  to  give  alms  to  the  poor,  ac- 
cording to  his  ability." 

We  apprehend  no  difficulty  with  the  first  part  of  this 
Article,  either  in  point  of  proof  or  in  point  of  belief.  Nor 
is  there  any  danger  of  the  error  here  condemned  obtaining 
much  popularity,  especially  among  the  rich.  But  little 
argument  is  needed  to  convince  men  of  their  right  to  all 
the  property  they  can  accumulate ;  but  there  is  but  little 
hope  that  they  will  readily,  and  to  the  full  extent,  adopt 
the  practice  recommended  in  the  second  part  of  the  Arti- 
cle. Never,  indeed,  until  their  hearts  are  less  set  upon 
uncertain  riches,  and  more  fully  set.  upon  the  riches  of 
eternal  life,  or  until  they  confide  more  fully  in  the  cer- 
tainty and  regularity  of  the  gifts  of  Providence. 


CHRISTIAN   LIBERA  LITF. 


367 


*'  Teach  us,  with  glad,  uugrudjjiug  heart, 
As  thou  hast  blest  our  vaiious  store, 

From  our  abundance  to  impart 
A  iib'ral  portion  to  the  poor." 

Let  us  now  see  how  far  the  doctrine  of  Christian  libe- 
rality to  the  poor  is  sustained  by  the  word  of  God.  The 
Old  Testament,  is  full  of  proof  that  God  himself  took  par- 
ticular care  of  the  poor,  and  that  he  made  this  the  duty 
of  every  member  of  the  church.  The  same  principle  of 
benevolent  and  charitable  care  for  the  destitute,  is  incor- 
porated into  the  Christian  system.  But  it  is  to  be  carried 
as  much  higher  among  Christians,  as  the  law  of  love  is 
elevated  by  the  higher  claims  and  benevolence  of  the 
gospel.  So  high  is  this  principle  and  duty  elevated  by 
the  New  Testament,  that,  when  Christ  represents  the 
transactions  of  the  judgment  day,  he  records  the  smallest 
act  of  charity  toward  the  least  of  his  disciples,  as  a  bless- 
ing of  Christian  kindness  bestowed  on  himself. 

This  duty  is  inculcated  in  the  Old  Testament,  Lev.  xxv, 
35,  "  If  thy  brother  be  waxen  poor,  and  fallen  in  decay 
with  thee  ;  then  thou  shall  relieve  him;  yea,  thovgh  he  he  a 
stranger,  or  a  sojourner  ;  that  he  may  live  with  thee.'''  Deut. 
xv,  10,  11,  "  Thou  shalt  surely  give  him,  and  thine  heart 
shall  not  be  grieved  when  thou  givest  unto  him  ;  because 
that  for  this  thing  the  Lord  thy  God  shall  bless  thee  in 
all  thy  works,  and  in  all  that  thou  puttest  thine  hand 
unto.  For  the  poor  shall  never  cease  out  of  the  land  ; 
therefore  I  command  thee,  saying,  Thou  shalt  open  thine  hand 
wide  unto  thy  brother,  to  thy  poor,  and  to  thy  needy,  in  the 
land."  Ps.  xli,  1,  "  Blessed  is  he  that  considereth  the 
poor,  the  Lord  will  deliver  him  in  time  of  trouble." 
Prov.  xix,  17,  "  He  that  hath  pity  upon  the  poor,  lendeth 
unto  the  Lord  ;  and  that  which  he  hath  given  will  he  pay 
him  again." 


368  ctm.sTiAx  liberality. 

These  are  a  few  of  the  many  passages  in  Hie  Old  Tes- 
tament, that  clearly  enjoin  the  duty  of  liberality  to  the 
poor.  But,  to  make  this  duly  profitable  in  its  practical 
application,  the  heart  must  be  in  the  duty.  "  Thy  heart 
shall  not  be  grieved."  Hence  it  is,  that  this,  like  every 
other  religious  duty,  must  be  performed  from  principle, 
and  from  the  love  of  it.  Then  there  will  be  present  en- 
joyment and  future  prosperity  ;  "  Because  that  for  this 
thing  the  Lord  thy  God  shall  bless  thee  in  all  thy  works, 
and  in  all  that  thou  puttest  thine  hand  unto." 

But  this  duty  is  a  prominent  part  of  the  religious  code 
of  the  New  Testament,  and  it  is  evident  that  the  Apos- 
toic  Churches  so  understood  it.  Rom.  xv,  26,  "For  it 
hath  pleased  them  of  Macedonia  and  Achaia  to  make  a 
certain  contribution  for  the  poor  saints  which  are  at  Jeru- 
salem." The  rule  for  the  systematic  performance  of  this 
duty  is  prescribed  by  St.  Paul,  in  1  Cor.  xvi,  2,  "Upon 
the  first  day  of  every  week  let  every  one  of  you  lay  by 
liim  in  stoie,  as  God  hath  prospered  him,  that  there  be  no 
gatherings  when  I  come."  But  the  obligation  to  Chris- 
tian liberality  was  recognized  and  practiced  upon  after  the 
days  of  the  Apostles.  Justin  Martyr,  in  A.  D.  150,  says, 
"  Those  Of  us  that  have  much,  and  are  willing,  according 
to  every  one's  pleasure,  give  and  contribute  as  much  as 
themselves  will  ;  and  that  which  is  gathered  is  given  to 
the  President,  and  he  helps  orphans  and  widows  with  it, 
and  those  that  are  in  want  by  reason  of  sickness,  or  any 
(,ther  cause;  and  those  that  are  in  bonds,  and  strangers 
that  come  a  great  way :  and  in  brief,  he  takes  care  of  all 
that  are'  in  necessity."  The  same  principle  exists  still  ; 
and  the  practice  of  the  duty  will  be  recognized  in  the  last 
day.  Matt,  xxv,  35,  36,  "  For  I  was  a  hungered,  a::d 
ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me 
drink  ;  I  was  a  stranger,  and  ye  took  me  in  ;  naked,  and 


CHUISTIAN  LIBERALITY. 


3G9 


ye  clothed  me  ;  I  was  sick,  and  ye  visited  me  ;  I  was  in 
ptisan,  and  ye  came  umo  me."  Not  indeed  that  these 
things  were  done  to  Christ  in  person,  but  they  were  done  to 
his  suffering  people  ;  and  inasmuch  as  they  were  done  to 
these,  they  were  done  to  Christ  also ;  for  his  people  are  one 
with  him.  Hence  the  beauty  of  Christian  liberality  appears 
in  the  fact,  that  the  pious  donor  is  personally  rewarded  in 
this  life,  and  shall  be  rewarded  in  that  which  is  to  come. 
Acts  xx,  35,  "  It  is  more  blessed  to  give  than  to  recieve." 

But  finally,  the  exercise  of  this  principle  is  made  the 
test  of  true  Christian  character.  1  John  iii,  17,  "But 
whoso  hath  this  world's  good,  and  feeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him?" 

2.  But  while  it  is  the  obvious  duty  of  the  Christian  to 
assist  the  poor,  "  according  to  his  ability,"  it  is  not  his 
duty  to  share  the  fruits  of  his  honest  toil  with  the  idle, 
the  drunkard,  and  the  luxurious  libertine.  This  would 
be  to  encourage  them  in  their  base  habits,  and  to  prevent 
the  ends  and  defeat  the  object  of  all  good  morals,  and  all 
well  regu'ated  government.  The  settled  policy  of  every 
well  ordered  government  is  to  encourage  virtuous  economy 
and  industry,  and  to  discourage  extravagance  and  idle- 
ness. This  is  an  obvious  principle  of  revealed  religion, 
1  T/tess.  iv,  11,  12,  "  And  that  ye  study  to  be  quiet,  and 
to  do  do  your  own  business,  and  to  work  with  your  own 
hands,  as  we  commanded  you;  That  ye  may  walk  hon- 
estly toward  them  that  are  without,  and  that  ye  may 
have  lack  of  nothing."  2  T/tess.  iii,  1.-12,  "For  even 
when  we  were  with  you,  this  we  commanded  you,  that  if 
any  would  not  work,  neither  should  he  eat;  1'or  we 
hear  that  there  are  some  which  walk  among  you  disor- 
derly, working  not  at  all,  but  are  busy  bodies.  New 
them  that  are  such,  we  command  and  exhort  by  our 


370 


CI1RISTUN  LIBERALITY. 


Lord  Jesus  Christ,  that  with  quietness  they  work,  and 
eat  their  own  brea  I."  1  Tim.  v,  8,  "  But  if  any  provide 
not  for  his  own,  and  especially  for  those  of  his  own  house, 
he  hath  denied  the  faith,  and  is  worse  than  an  infidel." 
Idleness,  as  you  perceive,  is  here  regarded  as  a  source  of 
evil,  a  sin  against  God,  and  against  society  ;  and  the  idle 
man  is  a  meddler  in  other  men's  business, — a  common 
news  carrier,  and  "worse  than  an  infidel." 

3.  The  Christian  man's  benefactions  are,  therefore,  to  be 
governed  by  the  indications  of  Providence.  While  the 
idle  and  vicious  have  no  claims  upon  these  gifts,  according 
to  the  dictates  of  reason  and  the  Scriptures,  yet  there  are 
those  who  are  proper  objects  of  benevolent  sympathy  and 
charitable  donations,  by  the  stern  and  unyielding  decree 
of  Providence.  Whatever  charity  may  dictate  for  the 
benefit  of  these — Hospitals  for  the  sick,  and  Asylums  for 
the  poor  and  infirm — are  all  within  the  spirit  of  the  law  of 
Christian  benevolence.  The  Christian,  therefore,  should 
never  forget  the  doctrine  of  this  Article  of  Religion,  sus- 
tained as  it  is,  by  so  much  of  the  word  of  God.  He  has 
a  right,  it  is  true,  to  whatever  he  may  honestly 'accumu- 
late of  this  world's  goods  ;  but  out  of  this  right  arises 
the  duty  of  liberal  benefactions  to  the  necessitous.  All 
we  have  comes  from  God,  and  we  should  ever  be  im- 
pressed with  a  sense  of  dependence  upon  him  ;  and  with 
the  fact  that  we  are  but  stewards  of  the  rich  blessings  of 
a  kind  and  beneficent  Providence. 

"  To  thee  our  all  devoted  be, 

In  whom  we  breathe,  and  move,  and  live  ; 
Truly  we  have  received  from  thee, 

Truly  may  we  rejoice  to  give. 
And  while  we  thus  obey  thy  word, 

And  every  < all  of  want  relieve, 
0  1  may  we  find  it  gracious  Lord  1 

More  blessed  to  give  than  to  receive." 


ARTICLE  XXV. 


OF  A  CHRISTIAN  WAN'S  OATH. 

'*  As  Tve  confess  that  vain  ami  ra^h  swearing  is  forbidden  Chris- 
tian men  by  our  Lord  Jesus  Christ  and  James  his  Apostle  ;  so  we 
jndge  that  thw  Oh  Utian  re  1  i ^  on  doth  not  prohibit,  but  that  a  man 
may  swear  when  the  magistrate  requireth,  in  a  case  of  faith  ami 
charity,  so  it  be  done  accotdhig  to  the  prophet's  leaching,  iu  jus- 
tice, judgment,  and  truth.' ' 

SECTION  FIRST. 
Against  Profane  Swearing. 
1.  "As  we  confess  that  vain  and  rash  swearing  is  for 
bidden  Christian  men  by  our  Lord  Jesus  Christ  and  James 
bis  Apostle,"  so  we  believe  this  part  of  the  Article  is  in- 
tended to  prohibit  the  irreverent  and  rash  use  of  any  of 
the  names  or  titles  of  the  Supreme  Bring.  It  this.be  a 
correct  view  of  the  Article,  just  conceptions  of  it  cannot 
be  too  earnestly  sought  for,  nor  too  highly  estimated,  in- 
asmuch as  it  is  directed  against  a  useless,  a  very  exten- 
sive, and  a  damning  sin  against  God's  law,  against  God 
himself,  and  against  the  interests  and  success  of  the 
Christian  religion  among  men.  Profane  and  rash  swear- 
ing is  forbidden  by  the  word  of  God.  Ex.  xx,  7,  "  Thou 
shalt  not  take  the  name  of  the  Lord  thy  God  in  vain." 
Now,  the  name  of  God,  as  used  in  the  Scriptures,  denotes 
Ids  name  literally  ;  his  titles  of  every  kind  ;  his  perfec- 
tions, and  every  thing  by  which  his  character  and  bis 
will  are  made  known  to  mankind.  Lev.  x\x,  12,  "Ye 
shall  not  swear  by  my  name  falsely,  neither  shalt  thou  pro- 
fane the  name  of  thy  God  ;  I  am  the  Lord."  Matt,  v, 
3  4-37,  "  I  say  unto  you,  swear  not  at  all  ;  neither  by 


372  PROFANE  SWEARING. 

heaven,  for  it  is  God's  throne  ;  neither  by  earth,  for  it  is 
his  footstool;  neither  by  Jerusalem,  for  it  is  the  city  of 
the  great  king  ;  neither  shalt  thou  swear  by  thy  head,  for 
thou  canst  not  make  one  hair  white  or  black.  But  let 
your  communication  be,  Yea,  yea;  Nay,  nay;  for  whatso- 
ever is  more  than  these  cometh  of  evil."  James  v,  12, 
"Above  all  things,  my  brethren,  swear  neither  by  heaven, 
neither  by  earth,  neither  by  any  other  oath  ;  but  let  your 
yea  be  yea  ;  and  your  nay,  nay  ;  lest  ye  fall  into  condem- 
nation." These  passages  set  forth  in  the  clearest  possible 
manner,  the  Divine  prohibition  of  the  sinful  and  vain  use 
of  profane  language.  And  these  prohibitions  come  from 
the  highest  possible  source,  and  are  clothed  with  no  less 
than  the  authority  of  God.  Let  no  man,  therefoie,  be 
disobedient  to  this  law. 

2.  The  greatness  of  the  sin  of  profane  swearing  may 
be  farther  seen  in  the  examples  of  punishment  recorded 
in  the  Scriptures.  Lev.  xxiv,  10-16,  "  The  son  of  an 
Israelitish  woman,  whose  father  was  an  Egyptian,  went 
out  among  the  Israelites  ;  and  this  son  of  the  Israelitish 
woman  and  a  man  of  Israel  strove  together  in  the  camp. 
And  the  Israelitish  woman's  son  blasphemed  the  name  of  the 
Lord,  and  cursed.  And  they  brought  him  unto  Moses  ; 
and  they  put  him  in  ward,  that  the  mind  of  the 
Lord  might  be  showed  them.  And  the  Lord  speak 
unto  Moses,  saying.  Bring  forth  him  that  hath  cursed 
without  the  camp,  and  let  all  that  heard  him  lay  their 
hands  upon  his  head,  and  let  all  the  congregation  stone 
him.  And  thou  shalt  speak  unto  the  children  of  Israel, 
saying,  Whosoever  curseth  his  God,  shall  bear  his  sin. 
And  he  that  blasphemeth  the  name  of  the  Lord,  he  shall 
surely  be  put  to  death,  and  all  the  congregation  shall  cer- 
tainly stone  him ;  as  well  the  stranger,  as  he  that  is  born 
in  the  land,  when  he  blasphemeth  the  name  of  the  Lord, 


PROFANE  SWEARING. 


373 


shall  be  put  to  death."  How  clearly  does  the  above  point 
out  the  conduct  of  many  young-  men  ;  and  it  may  be,  the 
sons  of  members  of  the  Church  of  Christ.  They  frequent 
liquor  dens,  fight  and  swear,  and  banish  all  fear  of  God 
from  their  heart.  Think  of  such,  and  think  of  their 
parents. 

3.  But,  if  we  look  at  the  recorded  account  of  the 
effects  of  profane  swearing,  we  may  still  farther  see  its 
evil.  Jer.  xxiii,  10,  "  Because  of  swearing,  th'e  land 
mourneth  ;  the  pleasant  places  of  the  wilderness  are  dried 
up."  Bos.  iv,  2,  3,  "  By  wearing  and  lying  and  killing, 
and  stealing  and  committing  adultery  they  break  out, 
and  blood  touchelh  blood.  Therefore  shall  the  land 
mourn,  and  every  one  that  dvvelleth  therein  shall  lan- 
puish."'  Zech.  v,  3,  "  This  is  the  curse  that  goeth  forth 
over  the  face  of  the  whole  earth;  for  every  one  that 
slealeth  shall  be  cut  off  as  on  this  side,  according  to  it  ; 
and  every  one  that  swearelh  shall  be  cut  o'V  as  on  that 
s'de  according  to  it."  It  is  evident  from  the  foregoing 
texts,  that  the  franiers  of  this  Article  did  well  in  raising 
their  voices  in  the  symbolic  records  of  the  chuich,  against 
the  sin  of  "  vain  and  rash  swearing  ;"  and  well  were  it  for 
the  church  if  she  would  raise  her  voice  more  loudly  against 
this,  as  against  every  other  form  of  iniquity.  All  men 
ought  to  do  this,  for  the  experience  of  every  day  informs 
us  most  clearly,  that  profane  swearers  are  a  curse  to  good 
morals — to  society  ;  men  whom  the  young  should  be  ad- 
monished to  dread  and  avoid  ;  men  who  should  be 
branded  as  nuisances  to  any  community,  and  as  foul  blots 
upon  the  creation  of  God.  But  the  effects  of  profane 
swearing  are  farther  seen  in  the  fact  that  the 
swearer  speedily  looses  all  proper  sense  of  the  awful 
character  of  God,  and  the  binding  obligation  of  the  truth. 
By  trifling  with  God's  name,  they  scon  learn  to  regard 


374  PROFANE  SWEARING. 

him  as  nothing  more  than  one  of  themselves ;  or,  r~s  an 
object  of  mockery  and  insult,  God  is  degraded  in  the  esti- 
mation of  the  moral  sense,  by  the  blighting  mildews  of 
its  own  blasphemy  ;  and  then  he  is  insulted  and  intruded 
upon  by  habitual  falsehood  and  deliberate  perjury.  For 
certain  it  is,  that  he  who  is  a  profane  swearer,  will,  in 
ordinary  cases,  soon  swear  falsely. 

4.  But  there  is  another  evil  very  closely  connected  with 
this,  if  it  is  not  a  part  of  the  evil  itself.  It  is  that  which 
is  involved  in  what  are  called  "  by-words  "  These,  I  am 
sorry  to  say,  are  but  too  common  among  Christians. 
They  are  so  very  numerous  and  of  so  great  variety, 
that  we  can  scarcely  hope  to  give  any  distinct  or  general 
specimen  of  them  ;  nor  can  we  refer  the  reader  to  any 
book,  dictionary,  or  written  language  where  he  may  find 
them.  They  belong  to  that  class  of  floating  words  that 
have  never  obtained  sufficient  character  or  meaning  10 
entitle  them  to  a  place  in  any  respectable  lexicon,  or  other 
book.  Like  the  profane  swearer,  they  are  out  of  respect- 
able society  ;  they  are  avoided  by  chaste  lips,  and  ab- 
hored  by  the  virtuous  and  well  trained  heart.  They  find 
a  welcome  home,  however,  in  the  mouth  of  the  vulgar 
and  thoughtless  ;  and  in  the  vocabulary  of  the  novice  in 
the  way  to  the  higher  orders  of  profanity.  In  common 
with  other  profane  and  useless  words,  they  are  unnatural  : 
no  reason  can  .be  assigned  for  their  use  ;  they  can  gratify 
no  passion  ;  they  create  no  enjoyment  ;  they  procure 
no  advantage  ;  they  promise  no  glory  either  in  time  or 
eternity.  They  are  the  vile  excrescences  of  a  wicked 
heart  and  a  foul  mouth  ;  a  stupid,  senseless,  causeless 
crime  against  God  and  against  humanity. 

5.  As  we  have  seen  that  profane  swearing  is  forbidden 
by  the  word  of  God,  it  is  easy  to  infer  our  duty. 
We    should    carefully   avoid   mentioning    any  of  the 


JUDICIAL  OATHS. 


375 


names  of  God  on  any,  except  solemn  occasions  of 
worship,  or  in  connection  with  his  goodness,  his 
mercy,  and  his  justice.  And  we  should  never  speak 
or  think  of  God,  of  his  Son,  of  the  Holy  Spirit,  without 
awe  and  reverence.  We  should  never  approach  his 
word,  his  house,  the  altar  of  prayer,  without  due  prepara- 
tion of  heart,  and  a  sense  of  his  all-seeing  presence. 
Christians  should  shun  all  those  words  and  forms  of 
expression,  which,  though  not  directly  profane,  are 
merely  a  series  of  steps  towards  profaneness.  Their 
prayer  to  God  should  constantly  be,  "  Lead  us  not  into 
temptation,"  and,  "  Set  a  watch,  0  Lord!  be/ore  my 
mouth    keep  the  door  of  my  lips." 


SECTION  SECOND. 
Jalicial  Ouths  not  Sinful. 
1.  "  So  we  judge  that  the  Christian  religion  doth  not 
prohibit,  but  that  a  man  may  swear  when  the  magistrate 
required),  in  a  cause  of  faith  and  charity,  so  it  be  done 
according  to  the  prophet's  teaching,  in  justice,  judgment, 
and  truth."  This  part  of  the  Article  expresses  the 
opinion  of  the  church  in  all  ages,  and  teaches  what  can 
be  shown  to  be  the  Scripture  doctrine  upon  the  subject  of 
judicial  oaths.  St.  Augustine,  Bishop  of  Hippo,  A.  D. 
410,  says,  "Though  it  be  said  we  shall  not  swear,  yet  I 
do  not  remember  it  is  anywhere  read  that  we  should  not 
receive  or  take  an  oath  from  another."  Some  of  the 
early  Christian  fathers  claimed,  that  the  word  of  a  good 
man  should  have  the  obligation  of  an  oath  ;  hence  Cyril, 
Bishop  of  Alexandria,  in  A.  D.  415,  says,  "  Let  yea  and 
nay,  amongst  those  that  have  chosen  to  lead  the  best 
lives,  have  the  use  and  force  of  an  oath,  and  let  things  be 


376 


JUDICIAL  OATHS. 


so  confirmed  ;  but  if  yea  and  nay  be  despised  by  any,  let 
oaths  be  at  last  turned  or  directed  to  that  which  is  gixa'er 
than  us,  yea  and  every  creature,  viz.  :  the  Deity.7'  This 
is  the  ride  that  should  obtain  among  the  members  of 
Christ's  Church,  but  as  it  is  impracticable,  and  not  of 
sufficient  force  in  mixed  society,  it  stands  aside  for  the 
higher  obligation,  which  may  be  innocently  required  by 
the  magistrate  in  "  causes  of  faith  and  charity." 

2.  But  what  is  an  oath  ?  "Among  Christians  an  oath 
is  a  solemn  appeal  for  the  truth  of  our  assertions,  the  sin- 
cerity of  our  promises,  and  the  fidelity  of  our  engage- 
ments to  the  only  God,  the  Judge  of  the  whole  earth, 
who  is  everywhere  present,  and  sees,  and  hears,  and 
knows  whatever  is  said  or  done,  or  thought  in  any  part  of 
the  world."  R.  Wulson.  It  is,  "  A  solemn  action,  whereby 
we  call  on  God  to  witness  the  truth  of  what  we  affirm." 
Butterwortk.  Judicial  oaths  are  believed  to  be  lawful  by 
all  sects  of  Christians,  except  the  Anabaptists,  which 
flourished  about  the  time  this  Article  was  drawn  up  ;  and 
ihu  Quakers  and  some  others  at  the  present  time.  But 
their  opinion  is  refuted  by  the  word  of  God.  The  prac- 
tice and  lawfulness  of  oaths  on  certain  important  occasions, 
is  confirmed  by  numerous  approved  examples  under  the 
Old  Testament  Dispensation.  Gen.  xxi,  23,  24,  "  Now 
therefore  swear  unto  me  here  by  God,  that  thou  wilt  not 
deal  falsely  with  me,  nor  with  my  son,  nor  with  my  son's 
son  ;  but  according  to  the  kindness  that  I  have  done  unto 
thee,  thou  shalt  do  unto  me,  and  to  the  land  wherein  thou 
hast  sojourned.  And  Abraham  said,  I  will  swear." 
This  and  other  examples  occurred  before  the  giving  of 
the  law,  so  that  an  oath  can  be  no  peculiarity  of  the  Mo- 
saic dispensation.  But  that  dispensation  did  not  forbid 
the  taking  of  an  oath,  for  there  are  examples  of  holy  men 
swearing  to  each  other  after  the  giving  of  the  law  and  in 


JUDICIAL  OATHS. 


377 


full  view  of  all  it  forbid  and  of  all  it  required.  1  Sam. 
xx,  17,  "And  Jonathan  caused  David  to  swear  again, 
because  he  loved  him."  Chap,  xxiv,  22,  "And  David 
swear  unto  Saul."  This  practice  was  not  repealed  by 
anything  that  was  said  or  done  by  Christ  or  his  Apostles. 
On  the  contrary,  there  is  evidence  that  Christ  himself 
conformed  to  the  judicial  demands  of  his  country,  in  a 
solemn  affirmation.  Matt,  xxvi,  63,  64,  "  And  the  high 
priest  answered  and  said  unto  him,  Iadjure  thee  by  the 
living  God,  that  thou  tell  us  whether  thou  be  the  Christ, 
the  Son  of  God.  Jesus  saith  unto  him,  Thou  hast  said." 
"  I  adjure,"  signifies  to  impose  an  oath  on  another,  and 
Jesus  did  not  object  to  the  course  of  the  high  priest  in 
bringing  him  under  the  obligations  of  an  oath  ;  but  an- 
swered in  the  Eastern  mode  of  affirmation,  "  Thou  hast 
said."  Examples  are  found  in  the  Epistles  to  justify  the 
belief  that  judicial  oaths  are  lawful.  Horn,  i,  9,  "  For 
God  is  my  witness."  Chap,  ix,  I,  "  I  say  the  truth  in 
Christ."  2  Cor.  i,  23,  "I  call  God  for  a  record  upon 
my  soul."  It  must  be  evident,  therefore,  that  the  words 
of  Christ,  in  Matt,  v,  34,  "  Swear  not,"  do  not  prohibit 
all  swearing  on  necessary  occasions.  Nor  do  the  similar 
•words  of  the  Apostle,  James  v,  \9,  "  Swear  not,"  prohibit 
the  lawful  use  of  such  forms  of  obligation  as  the 
state  may  devise.  All  that  is  forbidden,  is  "  vain  and 
rash  swearing"  on  unsuitable  and  unnecessary  occasions. 
This  whole  subject  must  have  been  understood  in  this 
sense  by  the  framcrs  of  this  Article,  for  they  say,  "  that 
a  man  may  swear  when  the  magistrate  requireth." 

3.  This  Article  directs  how  Christian  men  should 
swear  ;  "  in  justice,  judgment  and  truth;"  and  upon  what 
causes  ;  "  of  faith  and  charity."  Faith  here'means  simply 
the  business  of  establishing  the  credit  of  anything  ;  and 
charity  includes  anv  good  and  Christian  motive.    The  di- 

16  • 


378 


JUDICIAL  OATHS. 


rections  for  judicial  oaths  are  derived  from  Jer.  iv,  £ 
"  And  thou  shalt  swear.  The  Lord  liveth,  in  truth,  in 
judgment,  and  in  righteousness." 

First.  "In  truth  ;"  tliat  is,  with  an  entire  agreement 
between  the  sentiments  of  the  mind  and  the  words  of  the 
oath,  in  their  common  obvious  meaning,  and  as  under- 
stood by  those  who  are  competent  to  administer  it,  and 
those  who  receive  it.  An  oath  must  be  taken  without  any 
mental  reservation,  for  it  is  obvious  that  this  must  defeat 
the  very  object  of  the  oath,  destroy  all  confidence  among 
men,  and  involve  the  swearer  in  the  sin  of  perjury. 
This  is  allowed  by  Papists,  and  hence  the  care  in  the 
wording  of  this  Article,  that  this  error  may  be  avoided 
and  exposed. 

Second.  "  In  judgment ;"  that  is,  so  as  not  to  swear 
ignoranily,  but  deliberately,  and  after  considering  care- 
fully the  circumstances  of  the  matter  about  which  we  are 
to  swear,  so  that  all  the  facts  in  that  particular  case  that 
are  within  the  eompass  of  our  knowledge,  may  be  pro- 
perly stated. 

Third.  "  In  righteousness  ;"  that  is,  so  as  not  to  swear 
falsely,  but  with  a  fixed  and  steady  purpose  of  mind  to 
perform  whatever  we  plfcge  ourselves  to  do  at  the  time' 
of  the  obligation.  These  directions  are  intended  to  per- 
petuate the  dignity  and  solemnity  of  the  oath  ;  and  to 
make  it  the  means  of  arriving  at  the  truth  ■  "  the  whole 
truth  and  nothing  but  the  truths 

Oaths  are  of  two  kinds  ;  assertory  and  promissory. 
The  former  refers  to  facts  past  or  present,  and  the  person 
swearing  asserts  these  facts,  according  to  the  best  of  his 
knowledge.  The  latter  refers  to  certain  actions  in  time  to 
come,  which  the  swearer  promises  to  perform  with  all 
faithfulness,  and  to  the  best  of  his  ability. 

4.  It  will  be  seen  from  the  foregoing  examples,  that 


JUDICIAL  OATHS. 


879 


tlicre  is  no  prescribed  form  of  obligation  in  the  New  Tes- 
tament. This  was,  and  is  still  left,  to  the  discretion  of 
the  state.  This  is  just  as  it  should  be,  for  it  were  impos- 
sible to  construct  a  form  of  oath  that  would  apply  to,  and 
involve  all  the  facts  and  circumstances  that  the  multitu- 
dinous transactions  of  life  might  demand.  Whatever  the 
form  may  be,  it  must  involve  an  appeal  to  the  Supreme 
Being,  for  this  is  what  constitutes  the  spirit  and  obligation 
of  an  oath.  It  is  no  matter  in  what  form  this  appeal  is 
made,  whether  by  holding  up  the  hand,  kissing  the  Holy 
Book,  or  by  affirmation,  for  the  purport  of  the  oath  is  the 
same,  because  the  appeal  is  made  to  God.  This  is  the 
doctrine  of  the  examples  we  have  recorded,  and  it  is  a 
command  of  God.  Deut.  x,  20,  "  And  to  him  shall  thou 
cleave,  and  swear  by  his  name."  Swearing  by  any  other 
name  is  prohibited  by  Christ,  in  Matt,  v,  34,  and  by  St. 
James,  chap,  v,  12.  Swearing  by  the  name  of  God,  im- 
plies a  belief  in  his  being,  an  acknowledgment  of  his  Om- 
niscience, Omnipotence  and  Justice  ;  together  with  nil  ac- 
knowledgment of  a  future  state  of  rewards  and  punish- 
ment. Hence  it  is  said,  in  the  Westminster  Confession  of 
Faith,  that,  "  A  lawful  oath  is  a  part  of  religious 
worship/' 

4.  It  becomes  Christian  men,  therefore,  to  enter  upon 
this  service  with  the  utmost  care  and  reverence  ;  and  with 
a  gravity  of  deportment  and  an  exactness  of  truth,  to 
which  they  may  conscientiously  and  without  fear,  call 
upon  God  to  witness.  This  act,  simple  as  it  is,  joins  the 
soul  with  the  awful  and  heart-searching  transactions  of 
the  last  day.  It  involves  an  appeal  to  God,  —to  his  jus- 
tice in  the  administration  of  his  own  government,  and  to 
the  impartial  investigations  of  the  nature  and  influence  of 
words,  actions  and  all  the  different  aspects  of  moral 
character,  in  the  day  when  a  universe  of  intelligent 


380  JUDICIAL  OATHS. 

beings  shall  be  judged  and  rewarded  "  according  to  the 
deeds  done  in  the  boJy." 

"  How  careful  then  ought  I  to  live  ; 

With  what  religious  fear  ; 
Who  such  a  strict  account  must  give 

For  my  behaviour  here." 


CONCLUSION. 


A  review  of  the  Articles  of  Religion,  as  they  are  ar- 
ranged in  the  book  of  Discipline,  and  of  the  matter  con- 
tained in  the  foregoing  Notes,  suggests  the  following  brief 
Analysis — Doctrines — Rule  of  Faith — Rules  of  Christian 
Practice. 

From  Art.  I  to  Art.  IV,  is  a  statement  of  the  Doctrines 
involved  in  the  general  Doctrine  of  the  Holy  Trinity. 
From  Art.  V  and  VI,  we  learn  what  is  the  Rule  of  Faith. 
From  Art.  VII  to  Art.  XI,  are  the  Doctrines  that  refer 
to  Christians  as  Individuals  ;  and  from  Art.  XIII  to  Art. 
XXV,  are  the  Doctrines  that  relate  to  the  conduct  of  be- 
lievers as  members  of  the  Christian  Church.  This  analy- 
sis is  added  to  the  foregoing  work,  for  the  purpose  of 
showing,  in  a  condensed  form,  not  only  the  extent  of 
ground  that  is  covered,  but  the  amount  of  matter  that  the 
Articles  contain.  And  as  the  foundation  of  true  religion 
is  an  intelligent  belief  in  one  God,  the  first  Article  in  the 
series  announces  the  existence  of  but  one  Supreme  Being. 
This  announcement  is  made  upon  the  authority  of  both 
natural  and  revealed  religion.  The  fact  that  a  being  ex- 
isted anterior  to  the  great  framework  of  nature,  and  that 
lie  still  exists  to  superintend  and  direct  its  vast  operations, 
is  alike  the  testimony  of  philosophy  and  the  Bible.  Phi- 
losophy, in  her  investigations,  casts  floods  of  light  upon 
the  Bible,  and  both  together  confirm  the  fact  of  a  Su- 


582 


CONCLUSION. 


prcme  existence.  So  minute  and  definite  are  the  revela- 
tions of  God  in  his  works,  that 

"  The  meanest  pin  in  nature's  frame, 
Marks  out  some  letter  of  his  name  ; 
Across  the  earth,  around  the  sky. 
There's  not  a  spot,  or  deep  or  high 
"Where  the  Creator  hath  not  trod, 
And  left  the  footsteps  of  a  God." 

But  the  Bible  affords  the  clearest  and  most  direct  evi- 
dence of  but  one  God.  To  this  we  must  constantly 
refer.    Then  follows  the  doctrine — 

I. — Of  the  Holy  Trinity. 

"  And  in  unity  of  this  Godhead,  there  are  Three 
Persons,  of  one  substance,  power  and  eternity ;  the 
Father,  the  Son,  and  the  Holy  Ghost."  A  reader  of 
ecclesiastical  history  need  not  be  informed  of  the  obvious 
necessity  of  this  Article  ;  nor  need  we  say  to  the  wise 
reader  of  the  Bible,  that  this*  Article  contains  a  doctrine 
of  Divine  revelation.  Those  who  take  this  view  of  the 
subject  are  called  Trinitarians.  But  there  are  those,  on 
the  other  hand,  who  affirm  that  there  is  no  distinction  of 
Persons  in  the  Godhead  ;  that  Christ  has  but  one  nature  ; 
that  he  is  a  created  being,  neither  human  nor  Divine  ; 
and  that  the  Hoi}'  Ghost  is  merely  an  attribute  or  emana- 
tion from  the  Father.  These  are  called  Unitarians.  Of 
these,  there  are  three  distinct  subdivisions  ;  the  Avians, 
who  regard  Christ  merely  as  an  exalted  Leing,  and  the 
Holy  Ghost  as  the  breath  or  an  emanation  from  God. 
And  the  Socinians,  who  believe  Christ  to  be  but  a  man. 
Then  the  Subellians,  who  affirm  that  the  terms  Father,  Son, 
and  Holy  Ghost,  are  merely  three  names  for  the  one  per- 
son of  the  Father. 

It  is  worthy  of  remark,  however,  that  while  the  before 


CONCLUSION.  383 

named  Articles  oppose  Arianism  in  general,  the  A  nanism 
of  the  present  age,  is  not  the  Arianism  of  the  fourth  nor 
of  the  seventeenth  century.  It  has  been  greatly  modified 
and  transformed,  though  in  its  principal  features  it  is  still 
the  same.  It  is  an  old  error  modernized  and  surrounded 
with  drapery,  and  presented  in  such  plausible  costume,  as 
to  easily  lead  astray  the  young  and  unreflecting  mind. 
Hence  the  propriety  of  a  clear  and  Scriptural,  and  en- 
larged exposition  of  the  several  doctrines  that  enter  into 
the  one  fundamental  doctrine  of  the  Trinity.  Though 
the  foregoing  Articles  and  appended  Notes  consider  but 
one  main  error,  as  the  root  of  what  may  be  called  modern 
Arianism,  yet  they  are  sufficiently  full  and  explicit  to  meet 
this  error  in  all  its  various  phases  and  modification. 
And  as  a  defense  of  the  doctrine  of  the  Trinity,  they  are 
as  well  adapted  to  a  Socinian  or  a  Sabellian,  as  to  an 
ancient  Arian. 

In  controversy  with  this  grand  heresy,  the  first  Article 
states  the  doctrine  of  the  Divine  unity,  and  that  in  this 
unity  there  are  Three  Persons,  Father,  Son,  and  Holy 
Ghost.  Arians  do  not  deny  that  the  Father  is  a  Divine 
essence.  In  this  they  do  not  materially  differ  with  Trini- 
tarians. But  they  deny  the  Divinity  of  the  Son,  and  ridi- 
cule the  idea  of  two  distinct  natures  in  Christ,  and  deny- 
that  the  Scriptures  ought  to  be  interpreted  on  this  princi- 
ple. To  meet  this  flat  denial  of  what  all  correct  thinkers 
believe  to  be  a  clear  doctrine  of  the  Bible,  we  have  the 
whole  of  ihe  second  Article,  embodying  the  Scripture 
statement  of  these  doctrines.  And  when  the  doctrines 
of  this  Article  are  read  in  connection  with  the  numerous 
plain  proof  texts  of  God's  Word,  they  establish  beyond 
the  possibility  of  a  reasonable  doubt,  one  essential  part  of 
the  doctrine  of  the  Trinity.  Then  when  there  is  added  to 
this  the  fourth  Article,  with  its  equally  clear  statement  of 


384 


CONCLUSION. 


the  Divinity  of  the  Holy  Spirit,  fully  sustained  as  it  may 
be  also  by  the  direct  authority  of  Inspiration,  and  the 
doctrine  of  the  Trinity  is  at  once  confirmed.  While  it  is 
true,  that  the  proof  of  this  doctrine  is  spread  out  at  great 
length  in  the  Bible,  and  especially  in  the  New  Testament, 
and  inwrought  in  the  matter  of  the  Apostolic  Epistles, 
yet  it  is  incapable  of  illustration  by  anything  in  natuie  or 
science.  It  is  a  doctrine  which  addresses  itself  purely  to 
our  faith,  and  we  are  bound,  on  the  authority  of  Revela- 
tion, to  receive  it  as  an  Article  of  Faith,  and  to  give  it  a 
prominent  place  in  our  creed.  Without  this,  much 
that  is  written  must  be  without  meaning,  and  the  church 
must  ever  be  in  doubt.  But  with  the  Bible  before  him, 
the  minister  of  truth  can  confidently  teach  the  sublime 
lesson,  "  Defide  Sacro  Sanctum  Trinitatum." 

"  Thee,  holy  Father,  we  confess, 

Thee,  holy  Son,  adore  ; 
And  thee,  the  Holy  G/wst,  we  bless. 

And  worship  evermore.'' 


H. — The  Rule  of  Faith. 
The  fifth  and  sixth  Articles  affirm  that  the  Rule  of 
Faith  is  contained  in  the  Scriptures  of  the  Old  and  New 
Testament.  In  doing  this,  they  assert  most  positively, 
that  the  Rule  of  Faith  is  here,  and  nowhere  else.  And 
this  is  the  united  belief  of  the  whole  Protestant  world  ; 
and  for  this  belief  there  is  the  obvious  testimony  of  the 
Bible  itself.  But  Romanists  deny  this,  and  affirm  that 
the  Rnle  of  Faith  is  not  confined  to  the  Scriptures  alone,  but 
it  is  also  contained  in  written  and  oral  tradition.  The  re- 
sult of  this  error  must  be  fatal.  Already  do  its  effects 
appear  in  all  Papal  countries,  and  among  all  Romanists 


CONCLUSION.  386 

wherever  they  are  fiund.  This  error  necessarily  lessens 
the  high  estimate  that  the  Scriptures  should  have,  and  of 
course,  their  claims  as  a  Rule  of  Faith  are  disregarded. 
It  follows,  then,  as  almost  a  necessary  consequence,  that 
Papists  have  no  Rule  of  Faith,  for  it  is  very  certain  that 
the  whole  mass  know  as  little  about  tradition  as  they  do 
about  the  Bible.  Hence  the  universal  ignorance,  immo- 
rality and  idolatry  of  Romanists.  How  far  this  prince  of 
errors  is  entitled  to  any  credit  whatever,  is  seen  only  in 
the  force  of  mere  impudent  assertion,  and  not  in  any 
proof  that  the  Bible  itself  offers.  Left  to  this,  and  our 
faith  is  based  on  the  confidence  we  may  have  in  the  simple 
unsupported  declaration  of  a  Papist.  How  far  this  will 
satisfy  the  cultivated  heart,  and  how  far  it  may  go  to 
prove,  that  a  huge  mass  of  uncertain  tradition  is  a  part 
of  the  Rule  of  Faith,  is  left  for  every  intelligent  reader 
of  the  Bible  to  determine. 

In  the  investigations  of  the  claims  of  the  Old  and  Xew 
Testament,  as  the  only  Rule  of  faith,  three  things  must 
be  determined  ;  and  these  things  can  never  be  predicated 
of  Romish  tradition. 

First.  Are  the  Scriptures  genuine  ?  that  is,  Were 
they  written  by  those  whose  names  they  bear  ? 

Second.  Are  they  authentic,  containing  true  accounts  ? 

Third.  Are  they  inspired  ? 

The  last  question  is  answered  by  St.  Paul,  "  All  Scrip- 
ture is  given  by  inspiration  of  God."  2  Tim.  iii.  1G.  To 
what  extent  the  Scriptures  are  theopneustic,  is  stated  in  the 
text,  and  very  ably  shown  by  Gaussin  on  the  Inspiration 
of  the  Bible.  A  full  answer  to  the  last  question  is  an 
answer  to  both  the  others.  If  the  Scriptures  are  the 
work  of  plenary  inspiration,  they  must  be  both  genuine  and 
authentic.  The  Spirit  of  God  is  too  just  and  merciful  to 
commit  a  fraud  on  the  credulity  of  man.    Nothing  but 


381- 


CONCLUSION. 


the  word  of  inspiration  can  be  the  Rule  of  that  Faith 
upon  which  is  suspended  the  ultimate  destiny  of  the  im- 
mortal soul.  But  no  such  claim  for  the  inspiration  of 
tradition  is  urged,  and  how  can  it  be  any  part  of  the  Rule 
of  Faiih  ?  It  cannot  be  urged,  that  because  a  corrupt 
church,  claiming  infallibility,  has  merely  pronounced  this 
to  be  a  part  of  the  Rule  of  Faith,  that  this  will  definitely 
make  it  so.  Papists  may  claim  what  they  please  on  this 
subject,  but  it  will  be  a  long  time  before  any  intelligent 
set  of  Protestants  will  award  this  power  to  the  Romish 
Church  ;  and  it  will  be  a  much  longer  time  before  Papists 
will  accomplish  their  original  design  in  the  destruction  of 
the  use  of  the  Scriptures,  by  the  elevation  of  tradition 
God  alone  has  the  right  and  the  power  to  construct  ana 
publish  the  rules  of  a  believer's  faith  ;  and  He  has  acted 
upon  this  right  and  used  this  power,  and  now  we  have 
the  Old  and  New  Testament,  and  these  contain  all  that  is 
necessary  for  a  correct  faith  and  a  correct  practice.  With 
these  we  should  be  content,  and  make  them  our  study  by 
day  and  by  night. 

"  Still  we  believe,  Almighty  Lord, 

Whose  presence  fills  both  earth  and  heaven, 

The  meaning  of  the  written  word 
Is  by  thy  inspiration  given  ; 

Thou  only  dost  thyself  explain 

The  sacred  mind  of  God  to  man.'' 


III. — Doctrines  that  Refer  to  Christians  as 
Individuals. 

From  the  seventh  to  the  twelfth  Article  there  is  a  state- 
ment of  facts  and  rules  that  grow  directly  out  cf  the 
Rule  of  Faith,  and  that  are  recognized  as  belonging  to 
man,  both  in  his  natural  and  gracious  state.    Original  sin 


CONCLUSION.  38") 

is  defined  as  belonging  to  man's  nature,  and  is  so  stated 
in  the  Scriptures.  In  this  doctrine,  there  is  direct  oppo- 
sition to  that  error  which  claims  that  sin  consists  in  fol- 
lowing the  example  of  Adam,  and  not  in  the  nature  of 
every  man  that  comes  into  the  world.  This  is  an  ancient 
hereby,  reaching  down  to  the  present  time,  and  taking 
deeper  root  in  the  sceptical  mind,  just  in  proportion  to  the 
spread  of  other  forms  of  infidelity.  It  is  not  claimed  that 
original  depravity  adds  anything  to  the  glory  of  human 
character  ;  but  inasmuch  as  it  is  a  fact,  deplorable  indeed, 
which  pervades  the  whole  man  from  the  beginning  of  his 
existence,  and  which  is  the  root  of  all  the  sins  of  his 
•whole  life  ;  and  inasmuch  as  the  Bible  and  all  human  ex- 
periences attest  the  existence  of  this  evil,  why  attempt  to 
evade  its  force  ?  Pelagians  of  every  shade  of  difference 
admit  the  existence  of  evil  in  man's  practice,  and  of  evil 
as  it  exists  all  over  the  earth  ;  and  they  admit,  too,  the 
necessity  of  Christ's  atonement  as  the  antidote  for  the 
evil,  but  still  they  cling  to  the  error  that  the  origin  of  sin 
is  simply  in  following  a  sinful  example.  But  quite  another 
view  of  the  subject  is  presented  in  these  Articles  of  Reli- 
gion. After  stating  that  sin  is  in  the  nature  of  every 
man,  the  effects  are  referred  to  as  evidence  of  the  fact 
stated.  So  fully  and  entirely  is  man  under  the  enfeebling 
influence  of  depravity,  "that  he  cannot  turn  himself  by 
his  own  natural  strength,"  and  that  "  without  the  grace 
of  God  by  Christ,"  he  cannot  even  will  to  do  that  which 
is  right.  Art.  VIII.  With  this  view  of  the  subject,  the 
doctrine  of  natural  ability  falls  to  the  ground.  But,  turn- 
ing to  the  idea  of  Redemption,  we  ascertain  where  is  the 
source  of  man's  ability  to  please  God.  St.  Paul  says  it 
is  "  Grace,"  and  that  this  "  is  the  gift  of  God."  What- 
ever may  be  man's  ability  in  the  transition  from  the 
natural  to  the  gracious  state,  is  all  of  God.    And  when 


388 


CONCLUSION. 


lie  is  justified  by  faith  as  the  gift  of  grace,  then  he  has  in 
himself  the  spirit  of  God  prompting  him  to  acts  that  are 
pleasant  and  acceptable  to  God.  Art.  IX. 

But  while  he  is  enabled  thus  to  do  good  works,  these 
"  cannot  put  away  sins,  and  endure  the  severity  of  God's 
judgments."  At  most,  they  are  but  fruits  of  a  saving 
faith,  "  for  faith  without  works  is  dead."  Art.  X. 

But  free  as  man  may  be,  and  however  capable  of  good 
works  in  Christ,  he  is  not  able  to  do  more  than  God  has 
required  of  him,  for  in  his  very  best  state,  and  with  all  he 
can  possibly  do,  he  is  an  unprofitable  servant.  This  is  the 
obvious  doctrine  of  Art.  XI,  as  it  is  also  the  doctrine  of 
(ryd's  word.  At  this  point  the  Romish  doctrine  of  good 
works  receives  a  deadly  blow,  and  the  truth  is  made  more 
prominent.  While  Art.  XII  offers  no  encouragement  to 
sin,  it  at  the  same  time  alleges,  that  for  whatever  sin  the 
believer  may  commit,  in  his  times  of  forgetfulness  or  temp- 
tation, if  he  is  truly  penitent,  he  may  ask  and  obtain  par- 
don. This  doctrine  is  founded  on  the  general  scope  of 
the  gospel,  and  upon  the  uniform  promise  of  pardon  to 
all  true  penitents. 

These  doctrines  embrace  enough  to  show  that  the 
Christian  system  proposes  to  impress  upon  every  man 
clear  conceptions  of  his  distinctiveness,  and  personal  re- 
sponsibi.ilies.  So  fully  does  the  Christian  Religion  indi- 
vidualize, that  no  one,  who  will  give  it  any  attention,  can 
fail  to  see  a  distinct  recognition  of  himself,  and  that  he  is 
addressed  as  directly  as  if  there  were  no  other  human 
beings  but  himself.  While  it  prescribes  the  bitter  cup  of 
penitence  and  self-loathing  for  sin,  and  points  to  the 
straight  gate,  and  narrow  way,  it  never  fails  to  speak  the 
consoling  promise,  "  My  grace  is  sufficient,"  and  to  ele- 
vate the  faith,  and  the  hope  of  the  Christian  to  crowns 
of  glory,  reward,  and  immortality. 


CONCLUSION. 


389 


IV. — Doctrines  that  Refer  to  Christians  as  Members 
of  the  Church  of  Christ. 
These  doctrines  run  through  a  series  of  Articles,  begin- 
ning with  Art.  XIII,  and  ending  with  Art.  XXV.  They 
prescribe  rules  for  the  various  relations  of  Christian 
social  life.  Christians  are  said  to  compose  the  "congre- 
gation of  faithful  men,"  known  as  the  Church.  And 
without  entering  upon  the  learned  question  of  what  con- 
stitutes the  only  true  church,  it  simply  speaks  of  the 
church  as  a  visihle  organization  in  which  the  ■'  Word  of 
God  is  preached, — and  the  sacraments  duly  adminis- 
tered." Where  God  is  worshiped  as  the  Eternal  Spiiit, 
without  the  use  of  "  i7nages,"  and  where  he  alone  is  in- 
voked for  pardon,  rather  than  any  of  the  saint*,  however 
holy  they  may  have  been  ;  and  where  all  the  services  of 
religion  are  conducted  in  such  a  "  tongue  as  the  people 
understand." 

No  one  can  fail  to  see  the  two-fold  object  of  these  Arti- 
cles,— -first,  to  bring  out  the  Scripture  idea  of  a  church, 
and  to  defend  its  worship  against  the  ceremonials  of  su- 
perstition and  idolatry ;  and  second,  to  expose  the, errors 
and  p;igan  mummeries  of  Romanism.  To  the  true  friend 
of  Protestanism,  these  facts  are  of  great  importance, — 
much  greater  than  the  vexed  question  of  determin- 
ing, by  ancient  records,  what  is  the  only  or  true  church 
of  Christ.  Farther  on,  and  there  is  a  definition  of  the 
Sacrament  of  Baptism.  This  is  the  appointed  innitiatory 
rite,  for  a  proper  enterance  into  the  Christian  Church. 
It  is  defined  to  be  a  "  sign  of  profession,  and  mark  of  dis- 
tinction, whereby  Christians  are  distinguished  from  those 
that  are  not  baptized."  It  is  farther  defined  to  be  a  "  sign 
of  regeneration."  And  if  but  a  sign  of  regeneration,  it 
therefore  follows,  that  it  is  not  regeneration  itself.  The 


390 


CONCLUSION. 


sign  of  a  thing  is  very  different  from  the  tiling  signified. 
The  controversy  at  this  point,  is  with  tile  Romish  doctrine 
of  baptismal  regeneration,  and  with  the  later  but  similar 
heresy  of  Alexander  Campbell.  The  Romish  error  is 
well  known,  and  lest  the  same  error  in  Mr.  Campbell's 
hands  should  not  be  as  well  known,  I  will  give  his  own 
words.  Speaking  of  the  Ethiopian  eunuch,  he  asks, 
what  made  him  go  on  his  way  rejoicing?  His  answer  is 
in  these  words,  "he  had  found  what  thousands  before 
him  had  experienced,  peace  with  God,  from  a  conviction 
that  his  sins  had  actually  heen  forgiven  in  the  act  of  immer- 
sion." Christian  Baptism,  p.  422.  The  l  eader  is  referred 
back  to  the  Notes  on  this  subject,  and  to  Faber's  sermons 
on  regeneration,  for  a  more  extensive  refutation  of  this 
giant  error. 

To  advance  still  farther  in  our  review,  it  becomes 
necessary  to  remark  that  the  adult  believer,  and  member 
of  Christ's  church,  is  authorized  by  all  the  terms  of  the 
Covenant  of  Grace,  to  place  upon  his  children  the  same 
sign  of  the  Covenant  that  was  placed  upon  himself.  And 
the  terms  of  the  Article  recognize  this  right  in  these 
words,  "The  baptism  of  young  children  is  to  be  retained 
in  the  church." 

But  within  the  Scripturally  defined  boundaries  of  the 
church,  there  is  another  ordinance,  which  is  a  sign  of  the 
love,  and  higher  life  of  its  members  ;  and  which  is  a 
commemorative  "  Sacrament  of  their  Redemption  by 
Christ's  death."  Again  are  we  in  contact  with  the  end- 
less errors  of  papists,  and  when  we  say  that  this  ordinance 
is  "  not  to  be  divided,"  but  to  be  administered,  "in  both 
kinds,"  to  all  Christians  alike,  the  reader  will  know  what 
Romish  error  is  referred  to.  When  this  holy  Sacrament 
is  properly  administered,  there  is  exhibited  the  clearly 
defined  fact,  that  "  the  offering  of  Christ,  once  made,  is 


CONCLUSION. 


391 


that  perfect  redemption,  propitiation,  and  satisfaction  for 
the  sins  of  the  whole  world,  both  original  and  actual." 
The  point  of  contact  with  error  as  it  is  implied  here,  is 
the  Romish  doctrine  of  the  mass  which  argues  that  Christ 
is  offered  in  sacrifice  for  sin,  whenever  the  mass  is  cele- 
brated. But  Christians,  as  members  of  the  church,  are 
furnished  with  the  benefits  of  Religious  Teachers^  And 
not  to  detain  the  reader  with  remarks  on  the  importance 
of  the  office,  nor  the  qualification-  of  the  Christian 
minister,  I  simply  wish  to  say  that  the  rights  and  privi- 
leges of  the  marriage  covenant,  are  as  fully  allowed  to 
them,  as  they  are  to  other  Christians.  And  why  not  ? 
None  but  a  Romanist  will  object,  and  his  objections  here 
are  as  unscriptural  as  his  argument  for  extreme  unction 
as  a  sacrament,  or,  as  for  his  doctrine  of  purgatory. 
But  nothing  seems  to  be  too  sacred  for  these  unholy  hands  ; 
and  the  more  sacred  the  institution  may  be,  the  greater  is 
their  zeal  and  triumph  in  its  desecration.  The  holy  in- 
stitution of  marriage  is  invaded,  and  denied  to  all  who 
call  themselves  ministers.  But  it  may  not  be  forgotten 
that  the  benevolent  design  of  the  marriage  covenant  is 
seen,  in  part,  in  the  fact  that  it  enlarges  benevolence  and 
friendship,  by  joining  and  cementing  various  families  in 
close  alliance  ;  and  in  the  true  incentives  to  the  education, 
protection,  and  morality  of  the  rising  generations.  It  is 
an  institution  of  God,  and  set  apart  for  wise  purposes, 
and  without  any  restrictions,  except  so  far  as  the  relation- 
ship of  blood  is  concerned.  And  certainly  no  one  who 
is  at  all  familiar  with  the  decidedly  evil  effects  of  relations 
marrying  together,  will,  for  a  moment,  object  to  the  only 
restrictions  that  God  has  laid  on  the  formation  of  the 
marriage  covenant.  But  none  of  the  Scriptural  objec- 
tions to  marriage  are  pleaded  by  Romanists.  They 
object  to  the  marriage  of  ministers  on  what  they  supoose 


392  CONCLUSION. 

to  be  even  higher  ground  than  the  word  of  God — the 
authority  of  the  church.  But  whether  ministers  shall 
marry  or  not,  as  the  Bible  teaches,  and  as  the  whole 
Protestant  world  believes,  is  left  entirely  to  their  own  dis- 
cretion, and  "as  they  shall  judge  the  same  to  serve  best 
to  godliness.'" 

But  the  Christian  church  must,  of  necessity,  have  cer- 
tain rites  and  ceremonies.  Some  form  must  be  adopted 
for  the  conduct  of  public  worship,  and  for  the  order  of 
each  worshiping  congregation.  Whether  these  forms 
shall  be  simple  or  complicated,  is  not  the  question  here  ; 
but  rather  is  the  question  of  the  right,  and  competency 
of  the  church  to  ordain  and  adapt  her  rites  and  ceremo- 
nies to  "the  diversity  of  countries,  times,  and  men's 
manners,"  provided  always,  "  that  nothing  be  ordained 
against  God's  word."  But  when  these  are  ordained 
by  the  common  authority  of  the  church,  they  demand 
that  the  conduct  of  Christians  shall  be  in  accordance  with 
these  claims. 

Surrounding  the  church,  and  protecting  her  right  to 
■worship  God  in  the  use  of  whatever  forms  she  may 
ordain ;  and  protecting  the  persons  and  civil  rights  of 
]  er  members,  is  the  civil  government  of  the  country. 
This  is  an  ordinance  of  God,  and  claims,  in  return,  the 
personal  support,  and  the  prayers  of  every  Christian. 
In  the  exercise  of  the  rights  of  citizenship,  the  Christian 
is  bound  to  contribute  his  influence  in  the  selection  of 
civil  rulers,  whose  character  and  administration  shall  be  a 
virtuous  ornament  to  the  nation,  and  whose  example  shall 
best  comport  with  the  claims  of  God's  word.  In  a 
government  like  ours,  where  every  man  is  a  sovereign  in 
1  imself,  and  free  to  cast  his  vote  for  whom  he  pleases, 
the  follower  of  Christ  should  be  careful,  lest  political 
partizan  feeling  shall  be.  consulted  rather  than  his  duty  to 


CO.VCLl/SION 


393 


Gud  and  the  country.  No  Christian  man  is  consul  ing 
the  best  means  to  promote  the  glory  of  God,  who  will 
support  a  political  party  and  vote  for  a  wicked  man. 

But  we  recognize  among  the  numerous  other  civil 
rights  of  Christians,  their  right  to  hold  property.  But 
with  this  right  there  is  involved  a  very  important  Chris- 
tian duty.  The  duty  is  inculcated  in  every  part  of  God's 
word,  and  is  expressed  in  the  Article,  in  few  words. 
Every  Christian  man  "  ought,  of  such  tilings  as  he  pos- 
sessed), liberally  to  give  alms  to  the  poor,  according  to 
his  ability."  The  proper  objects  of  charity  are  more 
fully  described  in  the  Notes  than  they  can  be  here.  To 
theai  please  refer.  The  last,  but  by  no  means  the  least 
of  the  rules  that  relate  to  Christians  as  members  of  the 
church  are  the  rule  of  a  Christian  man's  oath,  and  the 
prohibition  of  unnecessary  and  rash  swearing.  The  rules 
of  an  oath,  "  in  a  cause  of  faith  and  charity,"  are  laid 
down  by  the  Prophet  as  consisting  of  "  Justice,  Judg- 
ment, and  Truth." 

Here  ends  our  review  of  that  system  of  truth  that  is 
so  clearly  taught  in  God's  Word,  and  is  so  universally 
believed.  While  it  may  differ  in  some  unimportant 
respects  with  other  creeds,  it  maintains  in  common  with 
them,  the  fundamental  Articles  of  a  pure  Protestant 
faith.  It  is  so  obviously  the  doctrine  of  the  Bible,  that  it 
is  incorporated  into  the  ministrations  of  almost  every 
Christian  pulpit  in  the  Protestant  world.  Within  the 
limits  of  Methodism,  49,000  ministers  are  constantly 
publishing  these  doctrines  in  thirty-two  different  lan- 
guages, to  about  8,000,000  of  adherents.  But  the  fact 
may  not  be  forgotten,  that  too  many  of  the  discussions 
of  the  present  age  are  about  forms  and  developments. 
Not  that  these  are  unimportant,  in  their  appropriate 
places,  but  because  they  are  secondary  to  the  internal  and 


394 


CONCLUSION. 


more  spiritual  doctrines  of  Christianity.  These  are  the 
basis  of  all  true  piety.  The  true  remedy  for  the  many 
evils  that  threaten  to  injure,  if  not  destroy,  both  the 
church  and  the  civil  institutions  of  the  country,  is  to  be 
found  in  the  clear  understanding,  and  practical  applica- 
tion of  the  vital  doctrines  of  our  religion.  If  these  pass 
out  of  the  public  mind,  all  deep  inwrought  experimental 
godliness  will  soon  be  lost  in  the  wild  frenzies  of  fanati- 
cism on  the  one  hand,  and  the  cold  and  heartless  formali- 
ties of  Romanism  on  the  other.  If  we  inquire  for  the 
cause  of  the  thousand  evils  which  exist  both  in  the  church 
and  the  state,  we  may  find  that  it  lies  deeper  than  most 
of  us  imagine.  So  practical  is  the  present  age,  that  first 
principles  are  almost  forgotten,  in  our  efforts  to  be  like 
the  age  in  which  we  live.  This  is  our  great  error,  and 
we  should  be  alarmed  lest  its  growing  influence  shall 
destroy  the  main  source  of  our  hopes.  We  must  have 
more  of  that  intelligent,  deep  experimental  piety  which 
always  results  from  intimate,  and  prayerful  commu- 
nion with  Christian  doctrine.  These  are  based  on  no 
human  or  vain  speculations,  but  on  the  plain  and  obvious 
teachings  of  God's  Revelations  of  himself  and  his  govern- 
ment. These  demand  several  things  intelligently  carried 
out,  namely,  Theory,  Feeling,  Practice.  And  to  be  suc- 
cessful in  meeting  these  demands,  there  must  be  study, 
close  and  critical, — Prayer,  fervent  and  faithful,  and 
Watchfulness  over  all  our  actions,  lest  the  adversary  shall 
destroy  us  by  the  way  ;  and  lest  the  infidel's  distorted 
dreams  of  reason,  and  the  superstitious  and  pagan  mum- 
meries of  the  "  Mother  of  Harlots."  shall  so  far  overcast 
the  Christian  canopy  with  clouds  and  vapor,  that  the  Son 
of  Righteousness  shall  be  forever  concealed,  and  the 
world  fall  into  the  dismal  vortex  of  universal  scepticism, 
or  the  worse  bondage  and  confusion  of  a  universal  Popery, 


INDEX. 


Abraham — Justified  by  Faith  alone,     -       -  -194 

Children  in  the  Covenant  with,         -  274 

Sign  of  the  Covenant  with,         -       -  279 

Against  Profane  Swearing,      -       -       -       -  371 

A  Good  Heart  the  Source  of  Good  Works,    -       -  2u5 

Anabaptists,   288 

Opinions  of  concerning  Property,       -  362 

Antinomians,  Opinions  of  concerning  Good  Works,  2l>4 

Apocrypha,  no  part  of  Scripture,  -        -        -        -  135 
Raised  to  Equality  with  the  Bible  by 

Papists,   235 

Armenians  not  Pelagians,    -       -       -       -        -  168 

Charge  of  the  Synod  of  Dort  against,  167 

And  Calvanists,  How  they  Agree,       -  183 

How  they  Disagree,  184 

Attributes  of  God, — Eternity,  36 

Spirituality,       ...  40 

Omnipotence,  44 

Wisdom,  -       -       -       -  48 

Goodness,  52 

Ascribed  to  Christ,    -       -  74 

to  the  Holy  Spirit,    -  118 

Atonement  of  Christ  Permanent,      ...  98 
In  place  of  Personal  Punishment,  199 

Universal  in  its  Design,      -  97 

Atheism  False,   23 

Can  Account  for  Nothing,  -        -       -  35 

Authority  of  the  Bible  not  derived  from  the  Church,  235 

Augustine, — Testimony  of  on  Man's  Fall,      -        -  1 84 

On  ihe  Old  and  New  Testament  Saints,  152 

On  Judicial  Oaths,    -       -       -       -  375 

On  Works  of  Supererogation,       -  218 

39i  1 


S96 


INDEX. 


Baptism,  Definition  of,        -  267 

A  Sign  of  Profession,         -       -       -  269 

A  Mark  of  Difference,    -  27C 

Subjects  of — Adult  Believers,     -       -  271 

The  Penitent,     ...  272 

Children,  273 

Testimony  of  Origin,     -       -       -       -  281 

of  Cyprian,      -       -       -  281 

of  Sixty-Six  Bishops,     -       -  281 

of  Gregory  JNazeanzan,      -  28' 

of  the  Fifth  Council  of  Carthage,  281 

of  Augustine,        -       -       -  282 

of  Tertullian,  -  -  -  282 
of  Wall's    History  of  Infant 

Baptism,  -  282 

of  Children  a  Duty,  -  283 

Not  Regeneration,  -       -       -       -       -  284 

Romish  View  of,  285 

Campbellitish  View  of,  -       -       -       -  285 

Matter  and  Form  of,          -  350 

Circumstances  may  Affect  the  Mode  of,  34  J 

Baptists,  Origin  of  in  England,     -  282 

of  in  America,        -       -       -  282 

Basil's  View  of  the  Deity  of  the  Holy  Spirit,  -       -  1 2U 

of  Works  of  Supererogation,  -       -  21!? 

Belief  in  God  Universal,   23 

Nature  and  the  Bible  the  Source  of,  24 

Believers  may  Fall  into  Sin,     -  26"2 

may  Recover  from  Sin,  -  229 

may  be  Lost,   229 

Bible — Authority  of  not  Derived  from  the  Church,  235 

The  only  Rule  of  Faith,    -       -       -       -  1  SjO 

Romanists  deny  this,  1 3 1 

Divine  Authority  of              -       -       -  134 

Came  by  Inspiration,        -       -       -       -  135 

Bones  of  Elisha  not  Worshiped,       ...  245 

Brazen  Serpent  Destroyed,  -----  24 

Catechism,  Romish,  Quotation  from,        -       -  311 

Christ,  Divinity  of,   73 

Attributes  of  God  ascribed  to,       -       -  74 

Works  of  God  ascribed  to,        ...  7(j 


INDEX. 


S97 


Christ,  Divine  Honors  ascribed  to,    -       -       -  77 
Bore  witness  to  his  own  Divinity,       -  -78 

Humanity  of,  A  Miracle  of  the  Holy  Ghost,  79 

Subject  to  Physical  Laws,      •  80 

Necessary,        ...  82 

Implies  a  Soul,  82 

Immortal,         ...  83 

Union  of  the  Two  Natures  of,    -       •       -  84 

Scripture  Proof,  84 

A  Mystery,   -  86 

When  United,  86 
Reason  of  the 

Union,  •  87 

Sufferings  of  the  Humanity  of,  •       -       -  89 
Scripture  Proof  of,  9 1 

Was  truly  Dead,   92 

Was  Buried,   92 

Object  of  the  Sufferings  of,    •       -        •  93 

Resurrection  of, — Doctrine  Stated,     •       -  100 

Proofs  of  the  Fact,     ■  101 

Witnesses  not  Deceived,  -  102 
Published  where  it  took 

place.  •       •       -  103 

Ascension  of,  •       •       -       -       •       -  104 

Scripture  Proof  of.  •        -  105 

Witnesses  of,      -        -       -  105 

Why  delayed  Forty  Days,  105 

Was  a  Real  Transaction,      -  106 

•Reasons  for  the,       -       -  107 
One  Offering  of  for  Sin,    -       •       -  -323 

Second  Coming  of,       -        •        •        •  108 

Object  of  this,      -       •  10T 

Circumstances  of  the,  1 10 

Will  end  all  things,       •  111 

Merit  Allowed  to,        -               •       -  198 

Chrysostom  on  the  Unity  of  the  Scriptures,  •       -  144 

Christians — Riches  of  not  common,    -        -        •  362 

Their  Right  to  Property,    .       -       •  364 

Objections  answered,     -        •        -  365 

Church— What  it  is,   231 

Why  called  Visible,          ...  232 


398 


I  N  D  E  X  . 


Church — Not  Restricted  to  a  Single  Society,  -       -  233 

Existed  before  Christ,        -       -       -  23 1 

Tests  of  a  True,   235 

"Why  called  Holy,     ....  239 

Speaking  in  the,  in  an  Unknown  Tongue,  249 

The  same  in  all  Ages,    -       -       -    273,  21  6 

Name  of  changed,     ....  ^  78 

Gentiles  United  to,  279 

Has  the  Right  of  Discipline,       -        -  345 

Has  the  Power  to  Change  Rites,    -       -  3 46 

Should  Meet  the  Wants  of  the  Age,        -  352 

Clement,  Opinion  of  on  Justification,         -       -  194 

of  on  the  Riches  of  Christians,    -  365 

of  on  the  Sacrifice  of  Christ,   -  325 

Connection  between  Good  Works  and  Salvation,    -  209 

Council  of  Constance  on  the  Lord's  Supper,      -  317 

Trent             "          "            -       -  318 

Decrees  of,   -       -       -       -  318 

Confirmation,  not  a  Sacrament,    ...       -  253 

Testimony  of  Tertullian,      -       -  258 

of  Cyprian,    -       -       -  25« 
Right  Practiced  in  Protestant  Churches,  269 

Corpus  Christi,  Feast  of   312 

Condemnation, — The  Soul  Conscious  of,        -       -  201 

Creation  Ascribed  to  Three  Persons,        -       -  6'J 

Order  of,  57,  59 

Cannot  sustain  itself,          ...  (jg 

Covenant  with  Abraham,  Sign  of,        -  279 

Cyprian,  Opinion  of,  on  the  Lord's  Supper,       -  320 

Cyril,  Opinion  of,  on  the  Judicial  Oath,        -       -  375 

Death  not  set  aside  by  the  Atonement,      -       -  170 

The  Effect  of  Sin,   J  7 1 

Universal,    -       -       -       -       -       -  171 

Dead — Christ  was  Truly,   92 

Definition  of  a  Sacrament,       ...       -  254 

of  Original  Sin,    -       -       -       -       -  165 

of  Baptism,   267 

of  the  Lord's  Supper,  ....  289 

Divine  Grace, — Man  Strengthened,  -       -       -  186 

The  Source  of  Moral  Ability,       -  188 

Given  to  all  Men,    -       -       -  188 


]  N  I)  F.  X  . 


399 


Divine  Grace,  — Particular  Offices  of,     -       -       -  183 

Divine  Authority  of  the  Bible,  -       -       -       -  KM 

Honors  Given  to  Christ,    -       -        -  77 

Worship  (riven  to  the  Holy  Spirit,  -       -  119 

Divinity  of  Christ,   73 

of  the  Holy  Spirit,      -       -       -       -  117 

Doctrine  of  Imputation  Considered,       ...  |07 

of  Original  Sin,         -        -       -       -  166 

Duty  of  Christians  in  the  Choice  of  Civil  Rulers,    -  357 

to  their  Civil  Rulers,        -  360 

Dream  of  Joseph  Considered,  -  307 

Effects  of  the  Fall,—  Man  enfeebled,     -       -       -  182 

Involves  Two  Things,       -  182 

Scripture  Proof  of,  -  -  183 
Testimonv  of  Augustine,  Irenceus,  1  !'4 

Elliott  on  Romanism, — Quotation  from,         -        -  131 

Elijah,  Translation  of,     -        -        -       -        -  151 

Elisha,  Bones  of  not  Worshiped,           ...  245 

Eternity  of  God, — The  Term  used  in  Two  Senses,  37 

Scripture  Proof  of  the  Doctrine,  38 

Evil,  Man  naturally  Inclined  to,        -        -        -  179 

Scripture  Proof  of,  180 

Faith,  No  Man  Justified  without,  -       -       -       -  197 

The  Term  of  Justification,      ...  198 

Not  Meritorious,   197 

Of  Two  Kinds,   196 

Abraham's  Considered,      -       -       -       -  194 

The  Gift  of  God,   195 

Fall,  Effects  of,— Man  Enslaved  to  Sin,        -       -  182 

Final  Judgment,   11' 9 

Results  of,  -       -       -       -       -  1 1 1 

God,  Attributes  of,— Eternity,  -  36 

Spirituality,  40 

Omnipotence,  -  44 

Wisdom,  48 

Goodness,       -  62 

The  Creator  of  all  things,     ....  57 

Preserver  of  all  things,    -       -       -  61 
But  one  Living  and  True,     -  21-36 

Goodness  of  God, — Proof  of  in  the  Bible,         -  52 

in  His  Works,   -       -  54 


400 


INDEX. 


Goodness,  not  inconsistent  with  the  Existence  of  Sin,  54 


Grace, — The  Source  of  Moral  Ability,           -  -  186 

Definition  of  the  Term,       -       -  -  187 

Given  to  all  Men,          -       -       -  -  187 

Particular  Offices  of,          -       -  -        ]  88 

Heathen,  Transmission  of  Sin  among  the,      -  -  176 

Heaven,  First,  Second,  Third,         -       -  -    57,  58 

Holy  Spirit,  Divinity  of  the,         -       -       -  -  117 

Procession  of  the,         -       -  -  113 

Personality  of  the,     -       -       -  -    ]  1 5 

Sin  against, — What  it  is,        -  -  222 

Unpardonable,      -  -  223 

Holy, — The  Church  why  called,  239 

Holland,  Arminians  of,  168 

Irenaeus.  Opinion  of  on  the  Office  of  Grace,  -  184 

Images,  Worship  of  by  Romanists,       -  244 

Image  of  God, — The  loss  of  by  Sin,  -       -  -  169 

Imputation  considered,        -       -        •       -  -  197 

Inspiration,  Meaning  of,  -       -       -        -  -  135 

Infidel  Philosophy  Refuted,  60 

Ignatius,  on  the  Unity  of  the  Bible,  -  148 

James  and  Paul  Reconciled,         -       -       -  -  212 

Jews,  Religion  of,   -       -       -       -       -  -  141 

Judicial  Oaths  not  sinful,    -----  375 

Definition  of,    -       -       -  -  376 

Rules  of  the,        -       -       -  -  377 

Examples  of  taking  the,     -  -  377 

Of  Two  Kinds,      -       -       -  -  378 

No  form  of  in  the  Bible,     -  -  378 

Justification  by  Faith  alone,         -       -       •  -  196 

Synonymous  with  Pardon,  200 

A  Change  of  Relation  to  God,  200 

By  Works  Impossible,  -  -    1 93 

Judgment,— The  Final,"   108 

Results  of  the,  -       -  -    1 1 1 

Justyn  Martyr,  Opinion  of  on  the  Trinity,-  -  71 

Joseph,  Dream  of  Considered,     -       -       -  -  307 

Knowledge, — The  Foundation  of  Belief,    -  24 

Of  God  the  most  Valuable,      -  -  34 

Law  of  Moses  not  obligatory  on  Christians,  -  153 

Intended  to  be  Temporary      -  -  154 


INDEX. 


401 


Law  of  Moses,  Civil  Precepts  of  not  Binding,    -  157 

Moral,  Binding  on  Christians,       ...  158 
Foundation  in  the  Relation  of  Moral 

Beings,  -       -       -       -       -  158 
Parts  of  Considered,  -       -  160-163 

Liberality,  Christian,       ...               .  366 

A  Duty  to  the  Poor,     -       -  367 

Not  to  the  Profligate,        -  369  • 

Governed  by  Circumstances,  370 

Living  God,  But  One,   28 

Life  of  God  not  Derived,   29 

of  Every  Living  Being  derived  from  God,    -  2.9 

Lord's  Supper,  Definition  of,        ....  289 

Different  Names  of,  -        •       -  290 

Matter  and  Form  of,     -       -       -  298 

Commemmorative,    -       -       -  291 

Shows  Christ's  Death  till  He  come,  £92 

Obligations  to  Observe  the,  -  292 
A  Sign,       -       -       ...  -293 

A  Seal,   294 

A  Sacrament  of  Redemption,  -       -  295 

How  to  be  Received,  -       -       -  295 

Qualifications  for,  -  296 

Penitents  may  Receive  the,        -  298 

Benefits  of  the,     -       -       -       -  300 

Not  to  be  Neglected,  302 

To  be  received  by  Faith,       -       -  303 

Romish  View  of,        -       -        -  317 

Admission  of  Error,   -       -  317 

Error  opposed,       -        -  319 

Not  Administered  by  Romanists,     -  314 

Not  to  be  Carried  about,    -        -  310 

Form  of,   288 

Opinion  of  Cyril  on  the,     -       -  272 
Man,  God  the  Creator  of, — Infidel  Philosophy  Refuted,  60 

Inclined  to  Evil,   179 

How  Justified  by  Faith  and  Works,      -       -  21 1 

Justified  for  Christ's  Sake.       -       -       -  1 92 

By  Faith  alone,      -       -       -       -  196 

Cannot  do  more  than  is  Commanded,       -  215 

Make  Satisfaction  for  Others,  -  -  217 
i7* 


402 


INDEX. 


Man  has  no  Natural  Power  to  Save  Himself,     -  1 83 

Not  Free  without  Divine  Grace,    -       -       -  183 

Free  before  the  Fall,        -       -       -       -  185 

Mass,  A  Dangerous  Error,  -----  326 

Not  a  Sacritice  of  Christ,        ...  327 

Romish  Object  of,   329 

Marriage,  not  a  Sacrament,      -       -       -       -  262 

Restricted  to  Certain  Degrees,      -       -  334 

An  Institution  of  God,      ...  262 

Merit.— Not  in  Faith,   197 

Works  of  taught  by  Papists,  -■      -       -  ♦  214 

in  the  Twefth  Century,      -  217 

Mediator, — Christ  the  only,     -       -       -       -  147 

Ministers,  Marriage  of,        -       ...       -       -  331 

Have  a  Right  to  Marry,    -       -       -  333 

Scripture  Examples  of  their  Marrying     -  333 

Moses,  Laws  of  not  Obligatory  on  Christians,    -  153 

Moral  Law  Obligatory  on  all  Men,        -        -       -  153 
Founded  in  the  Relation  of  Moral  Beings.  153 

The  Parts  of  Considered,    -        -     160  -163 

Names  of  God  applied  to  Christ,       ...  74 
the  Holy  Spirit,      •  -118 

of  the  Books  of  the  Scriptures,        •       -  12^ 

Natures,  Union  of  Two  in  Christ,  84 

Nature  Teaches  a  God,    -----  04 

Not  Sufficient  for  a  Pure  Religion,      •       •  24 

Oaths,  Judicial  not  Sinful,       -       •       -  375 

of  Two  kinds,       •       •       -       -  378 

Old  Testament  not  contrary  to  the  New,  -       -  145 

Saints  looked  for  a  Future  State,     •  150 

the  Resurrection.  1 52 

Omnipotence  of  God,  Definition  of,    -       -       -  44 

the  Cause  of  all  things,        -  44 

Ground  of  this  Attribute,  -  45 

Proved  by  His  Works,  -       .  46 

by  the  Bible,        •  47 

Original  Sin,  In  what  it  does  not  consist,       •       •  165 

Definition  of,       -        •        •  165 

Pelagian  Notion  of,  -       -       -       -  165 

In  what  it  does  consist,  -       -       -  169 

Some  of  its  Effects,  •       -       -       -  177 


INDEX. 


433 


Origin,  Testimony  of  concerning  Purgatory,      •  244 

Infant  Baptism,  -  281 

Image  Worship,  244 

Paul  and  James  Reconciled,        •       -       -  -212 

Patriarchs,  Religion  of,   -       -       -       -       -  142 

Passover  appointed  of  God,  ...       -  -  29b* 

Pantheism,    -------  2^ 

Romish  View  of.  203 

Peace, — The  Soul  conscious  of,        -       -       -  216 

Result  of  Justification,     -        •  -  216 

Penance,  Romish  Parts  of,       -       -        -       -  2(  0 

Not  a  Sacrament,  -       -       -       -  -  261 

Pelagians,  Their  View  of  original  Sin,        -       -  166 

Expelled  from  Rome,  -       -       -  -  166 

Errors  of  Refuted,    •       -        -       -  lt>7 
Philosophy,  Infidel  Refuted,        .       ...  60 

Polytheism  Refuted,   26 

Providence,  Doctrine  of  Considered,      -       -  61-65 

Probation  of  Man  a  Proof  of  God's  Goodness,  -  56 

Priests,  Romish  forbidden  to  Marry,         -       -  221 

Priesthood,  Romish  Claims  for  a  True,  -        •  •  327 

Profane  Swearing  Prohibited,  -       -       -        •  371 

Examples  of  Punishment  for,  -  572 

Injurious  Effects  of,       -       -  373 

"By-Words,"  an  Imitation  of,  -  374 

Prayer,  Position  of  the  Body  in,  indifferent,       -  349 

Public  Worship,  Some  form  of,  necessary,     •  -  337 

Purgatory,  No  Proofs  of  in  the  Bible,       -       -  241 

Supposed  Ways  to,    -        -       -  -  240 

Quotation  from  Elliott  on  Romanism,         •        •  131 

Religion  of  the  Patriarchs  and  Jews,     -       -  -  142 

The  Foundation  of,     -       -       -       -  23 
Relics  not  to  be  Worshipped,       ....  244 

Reasons  for  the  Union  of  Two  Natures  in  Christ,  87 

Reward, — All  cannot  have  an  Equal,    -       -  -  216 

Regeneration  not  by  Baptism,  -       -       -       -  284 

Reformation,  The  cause  of,  -        -       -       -  -  215 

Opposed  to  Romish  Indulgences,  -  215 

Resurrection  of  Christ, — The  fact  stated,       -  -  100 
Means  Used  to  Prevent  the,  101 

Proofs  of  the,  -  -  101 


404 


INDEX. 


Resurrection  of  Christ,  Witnesses  not  Deceived,  -  102 

Published  in  Jerusalem,  -  103 

Rites  and  Ceremonies,  Definition  of,     -       -  -  336 

What  they  include,        -  338 

Made  Public,     -       -  -  311 

•                               To  be  Observed,        -  •  342 

•     May  be  Changed,  -       -  346 

In  force  till  Changed,  -  351 

Romish  Church,  No  Sacraments  in  the,     .       -  3u9 

Mass,  A  Dangerous  Error,       -       -  -  3i6 

Claims  for  a  True  Priesthood  False,      -  327 

Scheme  Artfully  Constructed,  -       -  -  132 

Views  of  Good  Works,        -       -       -  201 

Rule  of  Faith,  Scriptures  the  only,       -       -  -  130 

Rulers,  Civil,   354 

To  be  Obeyed,         -       -       r  -  356 

Duty  of  Christians  in  the  choice  of,  357 

Example  of  a  Blessing  or  a  Curse,  -  358 

Scripture  Qualifications  of,  -  -  358 
Power  to  Choose  Belongs  to  the  People,  359 

Christians  Should  Pray  for,      -  -  360 

Salvation,  Grace  the  Soured  of,        -       -       -  190 

Connection  between  Good  Works  and,  -  209 

Saints — Old  Testament,  What  they  Looked  for,  1 50 

Sacraments,  Definition  of,  254 

Badges  of  Christian  Profession,       •  255 

Signs  of  Grace,  ....  256' 
In  Place  of  Circumcision  and  the 

Passover,      .....  256 

Signs  of  Faith,      ....  257 

Five  Romish  False,    ....  258 

Use  and  Effects  of  a  True,     -       -  265 

No  Virtue  in  the  Elements  of,     -  -  265 

Scriptures, — Sufficiency  of,              •       -       -  122 

Names  of  the  Books  of,     -       -  -  122 

Proof  of  their  Sufficiency,      -       -  124 

All  men  may  Read  the,     -       -  -  127 

Not  Contradictory,      •  1 28 

Testimony  of  Irenseus,      -       -  -  129 

Superior  to  Tradition,  Koran,  Shaster,  129 

The  only  Rule  of  Faith,       -  130 


INDEX. 


40r- 


Scriptures,  Divine  Authority  of,  -  -  -  -  134 
Serpent,  Brazen  Destroyed,     -  214 

Sin — Original, — Definition  of,       -       -       -  -  165 
In  what  it.  consists,  ...  169 

Deatli  a  consequence  of,  -  -  1? 
Changed  Man's  Relation  to  God,  174 

Some  ot  its  Effects,     -        -  -  177 
In  the  Nature  of  Every  Man,  -  170 
Continued  by  Physical  Propagation,  173 
But  One  Sacrifice  for,  322 
Testimony  of  the  Bible,^  323 
of  Clement,  325 

A  Moral  and  Physical  Calamity,  -  -  176 

Believers  may  fall  into,    ....  226 

may  Recover  from,        •       -  -  220 
Who  introduced  it,  •        •        -        -        -  55 

Spirit,  Witness  of  the,  202 

Speaking  in  an  Unknown  Tongue  Prohibited,     -  249 
Practiced  by 

Papists,  -  -  249 
Contrary  to  the 

Bible,"        -  250 

Spinoza,  Error  of  Refuted,  29 

Spirituality  of  God,  How  Stated  in  the  Article,  -  40 

Scripture  Proof  of  the,    -  -  41 
Spirit  Holy, — Procession  of  the,      -       -       -  113 

View  of  by  the  Greeks  and  Latins,  -  113 
Scripture  Statement  of  the 

Doctrine,        -       -       -       -  114 

Personality  of  the,  -  -  -  1J'5 
Not  an  Attribute  of  God,    -       -  115 

Divinity  of — Scripture  Proof,  -  -  117 
Names  of  God  Applied  to  the,     -  118 

Divine  Worship  given  to  the,  -  -  "  19 
Bisal's  View  of  the,    -        -       -  120 

States,  United,  Sovereignty  of,  -  -  -  -  302 
Sufferings  of  Christ,  Object  of  the    -  93 

A  Sacrifice  for  Sin,  -  -  95 
Scripture  Account  of,-       -  90 

Supererogation,  Works  of — Definition,  -  .  213 

A  Romish  Error,    -  213 


406 


INDEX. 


Supererogation,  Works  of— How  expressed  by 

Papists,     -       -  214 
Moslieim's  Statement 

of,        .--  214 
Opinion  of  Bisal  and 

Augustine,    -       -  218 

Error  Refuted,      -  220 

Swearing,  Profane,   371 

Injurious  Effects  of,    -       -  373 

Examples  of  Punishment  for,  -  373 

When  Lawful,         ....  375 

Tests  of  a  True  Church,   235 

Pure  Word  of  God 

Preached,      -       -  235 
Sacraments  duly  adminis- 
tered, -       -       -       -  326 
Testament  Old,  not  contrary  to  the  New,  -       -  145 
Testimony  of  Ignatius,        -       •       -       -       -  140 
Augustine,-       -       -       -       -  152 
Things,  all,  God  the  Creator  of     -  57-60 
Trinity,  a  Doctrine  of  the  Bible,        ...  G5 
Not  clearly  taught  in  the  Old  Testament,  -  67 
Jewish  Notion  of,               ...  G8 
Clearly  taught  in  the  New  Testament,       -  69 

Proofs  of,   69 

Transubstantiation,  Romish  Definition  of,      -       -  304 

Cannot  be  Proved,  -  305 
Overthrows  the  nature  of  a 

Sacrament,         -  308 
Destroys  the  Sign  of  a 

Sacrament,        -       -       •  308 

The  Origin  of  other  Errors,  -  309 

Unity  of  God,  21-28 

Proved  by  the  Unity  of  Design  in 

Nature,     -       -             -       -  254 

Opposed  to  Polytheism,  26 

to  Dualism,  26 

Zoroaster,  Views  of  on  the,        -  26 

Taught  by  the  Prophets,       -       -  27 

Unity  of  the  Old  and  New  Testament,      -       -  1 40 

Proof  of,     -  145 


I  X  D  E  X  . 


407 


Unity  of  the  Old  and  New  Testament,  Testimony  of 

Justyn,    -  144 
Testimony  of 

Chrysostom,  144 

Unction,  Extreme,  administered  to  the  Dying  only,  264 

Not  a  Sacrament,        -       -  264 

United  States, — A  New  Article,   -  353 

Independence  of  Acknowledged,  354 

Rulers  of  to  be  Obeyed,       -       -  356 

Union  of  Two  Natures  in  Christ,  84 

Virgin  Mary,  Romish  Worship  of,        ...  246 

Wall's  History  of  Infant  Baptism,     -  202 

Watson,  Quotation  from,  on  the  Oath,  ...  376 

Wisdom  of  God,  A  Compound  Attribute,  -       -  48 

Proofs  of  in  Creation,  49 

in  Executing  His  Plans,  50 

Infinite,        -       -       -       -  51 

Witnesses  of  the  Spirit,   202 

Woiks,  Good— Man  not  Justified  by,       -       -  192 

The  Source  of,     -  .     -       -       -  206 

Pleasing  to  God,  208 

The  Fruits  of  Faith,      -       -       -  208 

Signs  of  Gratitude,          -       -  208 

A  Christian  Duty,        -       -       -  211 

Works  of  Supererogation — The  Term,      -       -  213 

A  Romish  Error  -  -  213 
How  expressed  by  Papists, 2 1 4 

Mosheim's  Statement  of,  214 

Worship,  Public — Some  form  necessary  to,        -  336 

Westminster  Confession  of  Faith, — Quotation  from,  182 

Wesley,  Quotation  from,  on  Justification,  -       -  199 

Zoroaster, — Opinions  of,             -       -       -       -  26 


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